J LIBRARY OF CONGRESS. J 

rwnt: — r~ •{ 



{ UNITED STATES OP AMERICA. { 



II I It 



SAFENA; 



OR, THE 



MENTAL CONSTITUTION. 



BY 

ARTHUR MERTON. 



OPYRiGh: 



PUBLISHED BY THE MATUNA. 

1872. 






Entered according to Act of Congress, in the year 1872, by 
ARTHUR MERTON, 

In the Office of the Librarian of Congress, at Washington. 



Westcott & Thomson. 
Slereotypers and Electrotypers, Philada. 



SAFENA. 



CHAPTER FIRST. 

MENTAL ANALYSIS. 

THE Human Constitution is an epitome of the 
Universe. Every general law and force of the 
latter, from the geometric law that carries the 
planets and stars through their vast sweeping ellip- 
tic orbits to that which unfolds the leaf-bud and 
flower, is repeated, though not with the same ar- 
rangement, in our mental structure. 

These general laws are methodically stated 
in the other volumes of the Matunal series, and 
will only be noticed incidentally here while di- 
rectly considering the corresponding laws of Safena 
or Mental Science. 

A complete System of Mental Science must fur- 
nish a definite and practical solution of all human 
phenomena, that is, of all that our race has ever 
felt or thought or done, both in its personal and 
it3 social spheres of activity. It must explain to 
1* 5 



b SAFENA. 

us clearly the laws of our nature and the relations 
which we sustain to each other and to the physical 
world. It thus opens up to us the widest range of 
thought, and explains the most wonderful and im- 
portant facts that can engage our attention. "We 
shall here find none of that dryness which has 
usually been thought inseparable from science. 
There is no truth and no beauty in the whole uni- 
verse that we shall not here find illustrated or ex- 
emplified. In the grand rhythm of its laws are 
more charms than the whole realm of poetry has 
ever afforded. For it directly deals with the very 
powers of which poetry is the harmonic but frag- 
mentary expression. 

While thus rich in all that can excite and 
inspire the imagination, it surpasses all other 
branches of science in its amount of practical 
truth. We are conscious, reasoning and voluntary 
beings, and hence we cannot well obey the laws of 
our nature without understanding them. There is 
no situation in life, no duty and no pleasure, to 
which the Safenal laws do not furnish the unerring 
guide of mathematical demonstrations. They are 
here presented in a form as complete and demon- 
strable as that now attained by Geometry, Me- 
chanics, Astronomy and Chemistry, and they will 
work far more wonderful and no less certain results 
when once understood and applied. Their lofty 
guidance will enable mankind to more than fulfill 



MENTAL ANALYSIS. 7 

those grand promises of the golden era of wisdom 
and harmony by which the poets and seers cheered 
the long and toilsome march of humanity through 
the centuries. In the light of these laws we shall 
go forward rapidly and securely to the accomplish- 
ment of that magnificent destiny. 

All mental phenomena are embraced in seven 
general laws. These rule the Classification, Loca- 
tion, Form, Evolution, Polarity, Nervation and 
Unity of the mental faculties. We shall devote 
one chapter to the most condensed statement and 
explanation of each of these laws that is consistent 
with any degree of clearness. These laws are all 
in action at the same instant, and therefore our ar- 
rangement of them does not illustrate their rela- 
tions or degrees of importance, but is adopted 
simply as that in which they may be most readily 
understood. In the present work no attempt is 
made to elaborate the multitude of proofs upon 
which these laws rest. Most readers will find suffi- 
cient proof in the fact that the laws clearly explain 
human phenomena and harmonize with all that 
we know of external nature. Those who wish a 
more extended analysis of the proofs will find it 
in the author's lectures upon this subject. 

Both personal and social activities spring from 
the same general source. In private conduct or in 
the affairs of government we can do no more than 
act out our own natures, either fully and harmoni- 



8 SAFENA. 

ously, or else in a fragmentary manner. Therefore 
in Safena we everywhere consider the private and 
the public phases of life in connection. The Social 
and the Individual Constitutions are included in 
one. 

LAW OF NUMBER. THE MENTAL FACULTIES FORM 
TWO CENTRES, THREE CLASSES, TWELVE GROUPS, 
TWENTY-FOUR LEADERS, AND THIRTY-SIX PAIRS 
OR SEVENTY-TWO ORGANS. 

In seeking for illustrations of this law in exter- 
nal objects we shall find that all harmonies are 
serial. That is, they are arranged with regular 
dependencies between certain numbers. These are 
One, Two, Three, Seven, Twelve, and multiples of 
these. Other numbers belong to the free or irreg- 
ular series. The scales of Musical Sounds, of 
Odors, Flavors, and Colors, furnish prominent il- 
lustrations of the harmonic series. In the combi- 
nation of elements belonging to either of these, the 
elements must bear a certain numeral relation to 
each other in order to be harmonious. The neces- 
sity of this relation arises from the very nature of 
the mind itself. For the mind is constituted and 
ruled by the same numbers, and it must regard 
as beautiful and attractive those things which re- 
spond to its own structure. 

The following illustration from the law of Form 
is one of the positive proofs that these numbers do 



MENTAL ANALYSIS. 



rule the mind. The Nadanee, as we shall see fur- 
ther on, is the great nerve-centre through which 
the brain acts upon the body, and the body upon 
the brain. A line through the head, from the 
opening of one ear to that of the other, will pass 
directly through this centre. If we draw one 
straight line from the open- 
ing of the ear to the top, and 
another to the lower end of 
the nose, as A and B in the 
figure, the two lines will in- 
clude an angle of thirty de- 
grees, that is, one-twelfth of 
a circle. This is not only 
true of all human heads, but 
in those of all vertebrate ani- 
mals. In some cases, the 
slight variation of half a degree has been noted. 
The greater the upright length of the nose, the 
farther must it be from the ear in order to just 
fill up the angle. Thus length of the intellectual 
organs and downward length of the nose, where 
their facial signs are, correspond. By repeating 
the same angle all of the way around the head, we 
find that one includes the forehead and one the 
space from the nose to the chin. This gives three 
in front, three above, three behind, and the same 
number below, making four trinities. Five of 
these angles are in the face and neck, and seven of 




10 SAFENA. 

them in the brain. As the brain is the great 
source of mental power, while the face, body and 
limbs are its instruments, we perceive from this 
distribution of the angles that seven is a number 
of high or internal, while five is one of low or ex- 
ternal harmony. These lines divide off regions of 
the brain which naturally act together when both 
body and brain are concerned. The Nadanee is 
then their pivot of action, the great centre of men- 
tal and physical consciousness. It originates our 
idea of the Unity of our existence. The two 
brain Centres, Artu and Latu, give us the Duality, 
and the three together give us the lower Trinity of 
life, while the higher Trinity is given by the three 
Classes, Intellect, Affection, and Action. 

Unity, Duality, and Trinity, being invariable 
and inseparable elements of our mental structure, 
have found a more or less full expression in all of 
the great systems of life and thought. Thus in 
the Hindoo theology, we have Brahma the Former, 
Vishnu the Preserver, and Siva the Destroyer ; a 
very good representation of the mental trinity. 

We commence our examination of the mind by 
considering it as one unitary series of powers, a 
variety in unity. All of the faculties, with their 
totality of form and power, and their many inter- 
relations, are essential to make up the human per- 
sonality. 

In the first step of mental analysis, we view 



MENTAL ANALYSIS. 11 

the mind in its duality as composed of attractive 
and repulsive forces. These find their centres in 
the Artu and Latu respectively. Both kinds of 
force, however, radiate from each of these Centres, 
and are received by them. They are the great 
pivots through which all of the organs act. 

We next consider the mind as displaying three 
great aspects of force, the Constructive or Intellec- 
tual, the Attractive or Social, and the Impulsive or 
Active. These are the Classes or mental Trinity. 
They were described by the old writers as Wisdom, 
Love, and Will. We may either use these terms, 
or, Intellect, Affection, and Action. 

It is the office of the Intellect to perceive, re- 
member, compare, and analyze the phenomena of 
the world, and from these discover natural laws 
and apply them to the promotion of human hap- 
piness. The Intellect is cool and impersonal, it 
neither attracts us to, nor repels us from persons. 
It is the instrument for executing the purposes of 
the Social faculties, yet it has pleasure in its own 
activities. From Affection arises the various kinds 
of love, all of those sweet warm personal attractions 
which make a true social life one perpetual summer 
of light and beauty. Without the social faculties 
we should not be attracted to any kind of action, 
and without the intellectual we should not perceive 
the means or methods by which to accomplish any- 
thing. The organs of Impulsion impel us to mus- 



12 SAFENA. 

cular labor, repel us from the past, from evil con- 
ditions, and from discordant persons. They are 
hot, fiery and impulsive, the torrid zone of men- 
tality. The genial organs of Affection and the 
cool Intellect form its temperate zone. 

The Intellectual class is divided into three 
Groups, the Perceptive, Retentive, and Reasoning ; 
the Social class has five, the Fraternal, Unital, 
Marital, Parental, and Sensitive ; and the class of 
Impulsion has four, the Vigorous, Ambitious, De- 
fensive, and Impulsive. 

In each group are two leading faculties. This 
makes twenty-four in all. One of these Leaders 
unites and concentrates in itself somewhat of all 
of the attractive, and the other of all of the re- 
pulsive functions of the group. Thus they repre- 
sent and lead the other organs. 

Besides the Leaders there are twenty-four other 
pairs of organs, making seventy-two in all. An 
analysis of the Leaders alone would give a sys- 
tematic, though not a minute view of the mind. 
As each organ is composed of many nerve fibres, 
and each one of these fibres differs slightly in 
function from those adjacent, it is evident that all 
parts of each organ are not alike in kinds of 
power, and that we might separate each into a 
number by describing these differences. But our 
analysis into seventy-two is doubtless minute 
enough for the purposes of study and art. 



MENTAL ANALYSIS. 13 

The following is a list of the Leaders, with brief 
definitions. 

Form. Perception of the shape, configuration, 
curvature, outline, and individuality of objects. 

Color. Sense of colors, their accords and dis- 
cords. 

Memory. Power to retain and recall impressions, 
and recollect events, talent for history. 

Attention. Sense of the present, of what is 
passing within our own minds and around us, 
power to focalize all intellectual impressions and 
thoughts. 

Eeason. Logical power, analysis and synthesis, 
ability to generalize facts so as to discover laws. 

Prevision. Sense of the future, foresight, sa- 
gacity, intuition. 

Fraternity. This faculty leads us to regard 
all mankind as brothers and sisters, and to asso- 
ciate with them upon terms of an elevated equality. 

Reform. Desire for culture, social improvement 
and reform, to reach and maintain a true civiliza- 
tion. 

Unity. Sense of the unity in the forces of na- 
ture, love of the Manita or infinite Life and Law 
of the Universe. 

Humanity. An elevated love of all Mankind, 
desire to promote and secure human welfare. It 
looks upon mankind as a unit. 
2 



14 SAFENA. 

Devotion. Desire to be loved by the opposite 
sex, worship, love of physical beauty. 

Fidelity. Desire to love the opposite sex, to 
bestow and express marital affection, to ultimate 
love in offspring. 

Parenity. Parental love, fondness for the young 
and dependent. It relates us to the future humanity. 

Piety. Filial love, respect for the aged, the 
ancient and venerable, for past humanity. 

Appetite. Sense of hunger and thirst, desire 
for food and drink. 

Feeling. Sensibility, impressibility, touch, gen- 
eral sense of force. Its impressions are not very 
definite until they are transferred to and acted 
upon by the Perceptive organs. 

Integrity. Uprightness, feeling of justice and 
honor, desire and impulse to do right, mental 
balance. 

Serenity. Fortitude, patience, gentleness, power 
to overcome annoyances. The back part of the 
organ gives firmness. 

Self Esteem. Pride, dignity, aspiration, self 
confidence. 

Praise. Desire to praise others and to receive 
their approval, to gain distinction. 

Defence. Impulse to self defence, to secure 
and protect one's own claims and privileges. 

Gain. Disposition to acquire and retain wealth, 
sense of ownership. 



MENTAL ANALYSIS. 15 

Destruction. Impulse to destroy evil and use- 
less things and conditions. 

Baseness. Tendency to employ cunning, indi- 
rect, or cowardly methods to accomplish one's 
purposes. 

In the following tabular view of the organs, the 
names of the matunal officers are in small capitals, 
and next to them are the organs which they di- 
rectly represent. The repulsive organ or the male 
officer is placed first in each pair. 

PEKCEPTIVE GROUP. 
Former, Form, Size, Number, Names, 
Colorist. Color. Force. Order. Language. 

EETENTIVE GROUP. 
Recorder, Memory, Time, 

Attender. Attention. System. 

REASONING GROUP. 

Reasoner, Reason, Judgment, Imagination, 

Previsor. Prevision. Planning. Inspiration. 

Machinery, Music, 

Construction. Ideality. 

FRATERNAL GROUP. 
Fraternor, Fraternity, Friendship, Kindness, 
Reformer. Reform. Mirth. Truth. 

Example, 

Imitation. 



16 



SAFENA. 



Harmonist, 
Humanist. 



Devotee, 
Fidela. 



UNITAL GKOUP. 
Unity, Hope, 

Humanity. Belief. 

MARITAL GROUP. 
Devotion, Ardency, 

Fidelity. Geniality. 



PARENTAL GROUP. 
Parenter, Parenity, Keverence, Patriotism, 



Pieter. 



CUSINER, 

Sentinel. 



Piety. 



Modesty. Home love. 



SENSITIVE GROUP. 

Appetite, Flavor, Ardor, 

Feeling. Odor. Nura. 



VIGOROUS GROUP. 
Balancer, Integrity, Energy, Control, Caution, 
Serenist. Serenity. Persistence. Sleep. Excitement. 

AMBITIOUS GROUP. 
Exalter, Self-esteem, Liberty, 

Lauder. Praise. Equality. 

DEFENSIVE GROUP. 
Defender, Defence, Protection, Aggression, 
Treasurer. Gain. Secrecy. Profanity. 

IMPULSIVE GROUP. 
Destroyer, Destruction, Aversion, 

Debaser. Baseness. Mobility. 



MENTAL ANALYSIS. 17 

In applying the law of number to our social re- 
lations, we shall find that each mental Class, Group, 
Centre, and Leader, must be definitely represented 
in the structure of society by a corresponding part 
or officer. The Individual is the Archetype 
of Society. When thus modeled from the Hu- 
man Mind, we call the whole social structure the 
Matuna. 

In forming an individual society or Tavu of the 
Matuna, we represent each of the twelve groups of 
mental organs by a group of the members of soci- 
ety, and give the social groups the same names as 
the mental. Each of these social groups devotes 
itself chiefly to those mental and physical pursuits 
which are directly included in the functions of the 
organs which it represents. Every social want as 
it arises is at once referred to its appropriate group 
and officer. 

Each of the twenty-four leading faculties and 
of the two Centres, is represented by an officer who 
leads the social activities arising from that faculty, 
and who must of course have it well developed. 

Members with dominant fraternal organs follow 
their attractions by uniting in the Fraternal group ; 
those with the Ambitious organs leading in their 
characters, form the Ambitious group ; those with 
the sensitive organs large enter the Sensitive group, 
and so of the rest. Those persons who have all of 
the organs evenly and fully developed, would be- 
2* B 



18 SAFENA. 

come Centres, or else pass and repass, in succes- 
sion, through all of the groups. The manner in 
which these changes are effected is explained under 
the polar law. 

In every individual society or tavu, then, we 
have three Classes, twelve Groups, and twenty-six 
Officers. Thirteen of the latter are male and the 
same number are female, the first representing the 
repulsive, and the second the attractive organs of the 
fourth degree. A tavu may be considered com- 
plete in numbers if it have seventy-two members 
including the officers. It may be increased from 
this up to two hundred and eighty-eight. If larger 
than this, the groups would be unwieldy. The 
first number is sufficient to represent all of the 
organs, and to fill well the circle of social func- 
tions and complements. 

The following are the general functions of the 
matunal officers. We learn their special duties and 
relations more fully under each of the mental laws. 

The Artuna and Latuna are presiding officers, 
and pivots through whom the rest may act. They 
assist all of the officers, and like the corresponding 
brain centres, they may, when necessary, assume 
to some extent the functions of any of the rest. 
This necessity would occur in case of the tempo- 
rary, mental, or physical disability of any officer. 

The Former and Colorist teach the laws of form 
and color. They assist in teaching and applying 



MENTAL ANALYSIS. 19 

all of the sciences. The Colorist also preserves 
social order. 

The Recorder keeps the social records, teaches 
history, maintains the written correspondence be- 
tween the tavus, and preserves those unities which 
depend upon time and concerted action. The At- 
tender must call each luro or social meeting to 
order and announce its subjects for thought and 
action. The two together direct the marching and 
dancing. 

The Reasoner teaches the laws of science and 
art, and leads in earth culture and all productive in- 
dustry, in concert with the Previsor, Cusiner, Sen- 
tinel, Harmonist, and Humanist. The Previsor 
should, as far as possible, foresee and give notice 
of the results of social action. She presides over 
poetry and illustrative art. 

The Fraternor preserves the fraternal, friendly, 
and sympathetic relations between the tavus, and 
among the members. The Reformer leads in ex- 
amining, welcoming, and promulgating new dis- 
coveries, in the adoption of all social improvements, 
and in the entertainment of guests. 

The Harmonist maintains the unity of man- 
kind with the Manita through obedience to natural 
laws in all social action and thought. In like 
manner the Humanist preserves the unity of Hu- 
manity with itself in one grand composite life. In 
the absence of the Centres, they preside at luros. 



20 SAFENA. 

The Devoter and Fidela preside over marital 
unions, and the culture and harmony of all rela- 
tions between the sexes. 

The Parentor and Pieter direct the education, 
labors, and amusements of the children and youth. 
The Pieter has also the care of the aged, and the 
celebration of the achievements of the past. 

The Cusiner directs the cultivation, distribution, 
and preparation of food, and the regulation of tem- 
perature. The Sentinel directs the fenal, magnetic, 
and aromal communications both between mem- 
bers and between societies, and the times of rest 
and sleep. 

The Balancer maintains the even balance of 
justice, and directs the physical culture and labors. 
The Serenist preserves social quiet and self-control, 
and leads in amusements. 

The Exalter maintains social dignity, rank, am- 
bition, and liberty. The Lauder distributes the 
awards of praise, leads in emulation and display, 
and maintains social equality. 

The Defender defends social rights, and assists 
the Treasurer in the accumulation, preservation, 
and distribution of wealth. Both are subject to 
the supervision of the chiefs, that is, the Rea- 
soner, Previsor, Harmonist, Humanist, Balancer, 
and Serenist. 

The Destroyer leads in the destruction of evil 
and useless things and conditions, assisted by the 



MENTAL ANALYSIS. 21 

cunning and indirectness of the Debaser. They 
lead in many of the lower and ruder industrial 
employments. 

Having thus examined the component parts of 
an individual society, we will next learn how these 
tavus are related to each other. The wants of a 
town, of a state, and of the whole country, or of 
whatever divisions of society correspond to these, 
are the same in kind. They differ only in the fact 
that those of a country and state descend less to de- 
tails than those of a town. The constitution of the 
three must therefore be the same, have the same 
number and kinds of groups and officers. To 
meet the necessities of the case, we arrange the 
tavus in three orders or ranks. A society of the 
lowest rank is called a Mati. It may occupy, if 
devoted to Agriculture, a space of territory two 
miles long by one and a half wide. This would be 
small enough to enable the members to all work 
together. If devoted to other pursuits, much less 
space would be sufficient. Many objects of industry 
and pleasure require that numbers of these lower 
societies should act in unity. They must have a 
pivot through which this can be done. One of 
their number fills this place of pivot, and is called 
a Mate, or society of the second rank. It devotes 
the first part of its daily sessions to their direct in- 
terests and the second part to its own. Under 
each Mate there may be united twelve hundred 



22 SAFENA. 

Matis. These are collectively called a Mato. In 
the vaster works of industry, in building national 
channels of transit, and for very many other pur- 
poses of unity, it is necessary that all of the Matos 
should have a centre of action. This is called the 
Matu, or society of the first rank. 

The names Matu, Artuna, and Latuna, are the 
only ones which are changed to distinguish the 
three Orders. 



First Order. 


Second Order. 


Third Order. 


Matu, 


Mate, 


Mati, 


Artuna, 


Artena, 


Artina, 


Latuna. 


Latena. 


Latina. 



The representation of one order in another will 
be readily understood. It must take place through 
like parts of each. Suppose that, as must frequently 
occur, a want or a question in regard to food arises 
in the Sensitive group of some Mati, but cannot be 
satisfactorily answered there. It would be referred 
to the Sensitive group of its ruling Mate for answer 
or adjustment. If not answered there, it would be 
referred still higher to the Sensitive group of the 
Matu. The same method applies to all the groups. 
The lower ranks make their wants known to the 
higher through any of the common channels of 
communication. A person who learns the functions 
of the officers and parts in a Mati, as every youth 
must, will then understand the whole Matuna. 



CHAPTER SECOND. 

STRUCTURE AND FUNCTION. 

STRUCTURE and Function are inseparable. 
We cannot conceive of any manifestations of 
life or of intelligence which do not proceed from 
organs, that is, from regular structures having def- 
inite offices. In most animals and plants the body 
consists of a collection of such organs, each having 
its special duties, and being closely connected with 
the others. An assemblage of organs designed to 
produce one general result is called a System. We 
may conveniently divide those of the human body 
into seven such systems, the Digestive, Circulatory, 
Respiratory, Assimilative, Reproductive, Motive, 
and Mental. 

The Mental system includes the brain, the nerves, 
and the organs of sense, those parts directly con- 
cerned in producing mental phenomena. It is to 
this that the present volume is especially devoted. 

Life consists in the continuous adjustment of 
internal or external relations. A piece of flint, 
for illustration, is without life, if a fragment be 
broken off, it cannot repair itself. But if a plant 

23 



24 SAFENA. 

or an animal be wounded, the internal activities 
are changed, proper materials are sent to the 
wounded part, and it is healed. In a state of 
health, every change of external conditions is in- 
stantly responded to by the internal. To maintain 
the process of thinking, the brain must constantly 
change and consume the materials of its structure, 
and new materials must be supplied through the 
lungs and as food. Muscular movements must 
procure and prepare the food, it must be digested 
in the stomach and oxydized in the lungs before it 
can be sent to the brain to supply the loss that has 
occurred there. The bodily movements must be 
rightly adjusted to procure the food, and the force 
of the digestive organs must be properly adapted 
to its solution. A series of internal relations is 
thus seen to be adjusted to the external relations, 
and the higher the type of the organism, the more 
complex are these changes. In the lowest plant 
they are few and simple, in the highest animal 
they are numerous and diversified. In the true 
society, as we shall see in another place, its life is 
maintained by perpetual interchanges of feeling, 
thought, and action. 

From the very nature of life itself, we perceive 
how dependent the different organs of the body 
must be upon each other. We cannot have a high 
degree of mental power, harmony, and happiness, 
without keeping the bodily health and develop- 



STRUCTURE AND FUNCTION. 25 

ment up to a high standard. And conversely we 
cannot have the most perfect physical health and 
beauty without social and mental harmony. The 
establishment of social harmony will have an im- 
mense effect upon the physical health of Hu- 
manity. 

The simplest methods of structure are carried 
into the highest forms of life. There are three 
laws of structure which are the base of all the rest. 
These belong to the Crystal, the Cell, and the Leaf. 
The Crystal is the mineral unit of structure. It is 
the general tendency of mineral substances to as- 
sume the stable condition of crystals. A condition 
without life, for the crystal has no circulation of 
its substance. The Cell is the organic unit of 
structure. All vegetal and animal tissues are 
formed by the evolution and action of minute 
cells. Unlike the crystal, the cell is bounded by 
curved lines, has an external cell-wall, an internal 
circulation of its parts, and can adapt itself to 
varying external conditions. Therefore it has life. 
But a collection of cells without order would not 
constitute an organized being. The parts or cells 
composing each organ, in every plant and animal, 
are arranged upon the plan of a Leaf or Tree. 
This plan essentially consists of a collection of 
tubes, with branches and subdivisions which ter- 
minate in cells, usually microscopic in size. In 
these cells the vital changes take place, and the 
3 



26 SAFENA. 

tubes are the channels for the passage of liquids 
or of waves of force. The tubes themselves are 
formed from cells. The leaf epitomizes the tree. 
This plan results from the simplest laws of liquids, 
and is exemplified in nature w T herever a regular 
circulation of liquids is established. If we dissect 
out the arteries, the veins, lymphatics, lungs, glands, 
muscles, bones, nerves, and brain of any animal, 
we shall find that each exemplifies the tree-plan. 
The human Brain, when spread out so as to show 
the relation of its parts, exhibits the most complex 
and perfect example of tree forms. It fills the 
ideal type more fully than any tree of the vegetal 
world. It is the great Tree of Life, spoken of, but 
not understood, by the ancient seers. It was en- 
tirely natural that they should have taken a tree 
as the type of the mind. Every lofty deed that 
has made glorious the page of history, and every 
act and thought that has made private life sweet 
and beautiful, has been the fruit of this tree. Its 
true cultivation and the resulting happiness, con- 
cern every person in our present life, and do not 
simply belong to some future state and far off 
realm. 

The mechanism of the brain is the key to a so- 
lution of all mental phenomena, for it is the part 
chiefly concerned in their production. In its study, 
we shall learn how an apparently simple struc- 



STRUCTURE AND FUNCTION. 27 

ture gives rise to the most varied and wonderful 
results. 

The brain is a duplicate organ, the right and 
left sides or hemispheres being alike in size, form, 
and function, like the two eyes, or the two ears. So 
that each mental organ is double. The two halves 
of the brain act together through bands of unison 
or commissures, passing from one to the other. 
Each hemisphere is divided into two parts, the 
larger and the lesser 
brain. The Spinal 
Cord, marked S P 
in the engraving, is 
composed of six col- 
umns, three on each 
side. The front col- 
umns consist of mo- 
tor fibres, and these in passing upward first enter 
the Nadanee, N, and then pass up and forward, en- 
tering the Artu, or front brain centre, A. The back 
columns of the cord, composed of sensory fibres, 
pass up and back through the Nadanee to the Latu 
or back brain centre, L. From these centres the 
slightly curved fibres radiate in every direction, as 
seen at S, P, M, R, F, M, I, C, L, D, and B, in the 
engraving, which represents a vertical section of 
the brain from front to back. These fibres termi- 
nate in the mass of cells, c, c, c, c, which compose 
the surface of the brain. This mass is about half 





28 SAFENA. 

an inch in thickness, and composed of many lay- 
ers of cells, these like the fibres, having an aver- 
age diameter of the 
one thousandth part 
of an inch. The 
course of the horizon- 
tal fibres is seen at J, 
E, R, M, C, and a, in 
this section, made on 
a level with the cen- 
tres A and L. Here we perceive that the right 
and left sides of the brain, r and /, are alike in 
form. 

The lesser brain is subservient to the larger, and 
has one centre, the Duma. It forms the Impul- 
sive group, and acts so directly with the larger 
brain that their actions are calculated together. 

Each half of the larger brain is partly divided 
into three lobes, corresponding to the classes, Wis- 
dom, Love, and Will. 

Each mental organ consists of many fibres, with 
cells in its outer extremity, and at the other con- 
nected with one of the brain centres. The latter 
are composed of both fibres and cells. The office 
of the nerve cells is to receive and retain impres- 
sions, and to originate or modify nerve force or 
Fena, while the fibres are channels for its trans- 
mission. Along these fibres the waves of thought 
flow swiftly in delicate lines of living light. The 



STRUCTURE AND FUNCTION. 29 

sheaths of the fibres insulate the passing current 
of Fena, but this current will readily flow from 
any cell to adjacent ones, through their walls. As 
there are no partitions between the organs, each 
one in action excites its neighbor. Hence if those 
of opposite character were located together, this 
excitement would only produce discord. If De- 
struction and Philanthropy were side by side, then 
the more our love of Humanity were excited, the 
more should we seek its destruction. 

The mass of outer cells is folded up so much as 
to give in each hemisphere a surface of three hun- 
dred and thirty square inches. The quantity of 
nerve or mental power is in proportion, first, to the 
extent of this surface, which varies with the depth 
of the convolutions in different persons ; and 
second, to the fineness of texture of the brain and 
other parts of the system. This texture may vary 
as widely as that of the oak, beech, and linden 
wood, or of iron, copper, and gold. The texture 
of the skin and other organs of sense, indicates 
very well that of the brain in any given case. A 
coarse body gives a coarse mind, and conversely. 

Law of Location. Organs of similar office 
have adjacent locations, and remote ones 
are blended by those of intermediate cha- 
racter, the fibres point toward their ob- 
jects of relation, and hence those organs 

3* 



30 SAFENA. 

WHICH ARE MOST ELEVATED IN OFFICE HAVE THE 
HIGHEST LOCATION. 

The first part of the law expresses a necessary 
result of nervous structure and action as we have 
already seen. There are no sudden transitions 
among the organs, the functions gradually change 
from point to point, so that we cannot tell precisely 
where one organ or group ends and the next one 
begins. 

The mental force or fena arises chiefly in the 
organs, and each of these acts in connection with 
an index or sign in the face and body. Its influ- 
ences are sent the most directly to this sign, 
through the centres and the nerves. The organ 
in turn, is influenced by the sign. Thus Appetite 
not only arises from the wants of the system and 
the condition of the stomach, but also from the 
organ of Appetite in the brain. The cultivation 
of the organs excites and develops the respondent 
parts of the face and body. The converse is 
equally true. 

The back head is directly related to the muscu- 
lar system, the immediate stimulus to muscular 
contraction coming from the spinal cord. The 
Vigorous and Ambitious groups are related to mus- 
cles of the arms and shoulders, the Defensive group 
to those of the back, and the Impulsive group to 
those of the thighs and legs. The Social organs 
are related to the heart, digestive, secretory and 



STRUCTURE AND FUNCTION. 31 

reproductive organs, and we know how powerfully 
the social emotions affect the action and secretions 
of these bodily organs. The excitement is often 
more apparent in the body than in the brain, so 
that we speak of Affection as the Heart, and feel 
the bosom thrill with emotions of love and friend- 
ship. The Intellect is related to the lungs and 
muscles, and hence we call the reception of know- 
ledge Inspiration. The Intellect especially uses 
the muscles of the hand and arm, but it does so 
only through the coaction of the Vigorous group, 
as w r e shall learn in the seventh chapter. 

The following full length figures show the prin- 
cipal part of these relations. App. is Appetite ; 
Fl. Flavor ; Od. Odor ; Feel. Feeling ; Nil Nura ; 
Res. Respiration ; R. Reverence ; M. Modesty ; 
Pa. Parenity ; Pat. Patriotism ; Ho. Homelove ; 
Ma. Marital love; H. Hope; B. Belief; Hu. Hu- 
manity ; Un. Unity ; F. Fraternity ; K. Kindness ; 
T. Truth; Lite. Integrity; S. Serenity; Pe. Per- 
sistence ; En. Energy ; Re. Reason ; Pr. Prevision ; 
Id. Ideality; Int. Intellect; Dest. Destruction; 
Prof. Profanity ; Protect. Protection ; Mobil. Mo- 
bility. The lower limbs relate us to the world of 
life below man and to the earth and its elements. 
The front of the body is seen to be connected with 
the front of the brain, and the back of the body 
with its back portions. These signs are estimated 
by the size at the points indicated. The drawing 



32 



SAFENA. 



of the signs in the Face shows the position of some 
which consist only of wrinkles. 





STRUCTURE AND FUNCTION. 33 

The intellect occupies the front portion of the 
head, nearly the whole of that space usually not 
covered by the hair. Affec- 
tion occupies the top and 
sides of the head, in front of a 
line drawn from the opening 
of the ear directly upward. 
And Impulsion fills the en- 
tire space back of this line. 
These are divided by dotted 
lines in the engraving. The 
other lines divide off the 
groups, lettered with their 
initials. PE is the Perceptive, ME the Re- 
tentive, R the Reasoning, F Fraternal, U Unity, 
MA Marital, PA Parental, 8 Sensitive, V Vigor- 
ous, A Ambitious, D Defensive, and I the Impul- 
sive group. 

Although the size and texture of the organs 
correctly indicate their power, yet the most practi- 
cal way of reading character is through the signs 
of the face. If the faculties did not here shine 
through definite channels, then the face could pos- 
sess neither expression nor beauty. As there are 
no nerve cells in the signs of the face, it is not 
necessary that these should be grouped in the same 
w T ay as the organs. Sometimes those of opposite 
character are near together, but they are so ar- 
ranged as to produce opposite effects in expression. 
C 



34 



SAFENA. 



Thus Gravity depresses the corners of the mouth, 
but Cheerfulness elevates them. 




The Intellectual signs are grouped around the 
lower end of the nose, the Social around the mouth 
and eyes, and the Impulsional give downward 



STRUCTURE AND FUNCTION. 35 

length to the limb of the lower jaw, and promi- 
nence to the ridge of the nose. 

Prevision and Attention give downward length 
near the tip of the nose. Discovery gives length 
to the forepart of the partition of the nostrils. 
Combination is just back of this, and Analysis 
still further back next to the lip. These three are 
subdivisions of Reason. We saw when considering 
the angles of the face, that downward length of 
the nose is always accompanied by forward length 
of the intellectual lobe of the brain. This is a 
proof that these signs are correctly located. Imag- 
ination gives breadth to the partition at the back 
part, and curves the wing of the nostril there. 

Reason produces height of the upward curve of 
the wing of the nostril. Machinery projects the 
cheek bone under the centre of the eye, and con- 
struction under its inner angle. 

Fraternity elevates, without wrinkles, the centre 
of the right eyebrow ; and Reform that of the left. 
Kindness elevates, with wrinkles, the inner ends 
of the eyebrows. Hope gives elevation, with wrin- 
kles, at the place of Fraternity on the right side, 
and Belief does the same on the left. Parenity 
elevates the inner third of the right, and Piety 
that of the left eyebrow, without wrinkles. 

Truth is shown by horizontal wrinkles beneath 
the eye. Mirth by wrinkles curving downward 
from its outer corner. Simplicity curves the cor- 



36 



SAFENA. 



ners of the mouth slightly upward. Friendship 
causes slightly converging wrinkles in the red part 
of the lips. Imitation extends the wing of the nos- 




tril downward next to the face, and Example does 
the same near the front part of the wing. Com- 
placency, a part of Fraternity, draws the mouth 



STRUCTURE AND FUNCTION. 37 

corners upward and backward. Politeness, a part 
of Reform, produces breadth of the cheek bone 
back of the eye. 

Humanity gives upward length to the lower lip 
near the mouth corner. Patriotism does the same 
nearer the centre, and Homelove still nearer. 
Ardency and Fidelity are indicated by the breadth 
and fullness of the red part of the lips. 

Integrity gives upright wrinkles along the eye- 
brows and between them. Serenity gives length 
to the upper lip midway between its centre and 
the mouth corner. Control, Persistence, and 
Energy, give downward length to the limb of the 
lower jaw at its front, middle, and back parts. 

Self-esteem gives fullness to the upper lip on each 
side of the centre. Praise, in action, lifts the 
upper lip slightly so as to expose the teeth. Lib- 
erty gives length and convexity to the fore part of 
the neck. 

Defence projects the ridge of the nose near its 
lower part. Protection is above this, in the middle, 
and Aggression is near the upper part. Cunning 
depresses the inner end of the eyebrow, Eesistance 
its centre, and Contest its outer extremity. Secresy 
gives breadth to the wing of the nostril. Gain 
does the same above and forward of this. 

Destruction has its sign in an oblique fullness of 
the lower lip. Aversion is just in front of this, 
and makes a fullness in the centre. 
4 



CHAPTEK THIRD. 

LAW OF FORM. 

FORMS are fixed expressions of the ratios with 
which forces have acted. To illustrate this 
proposition we may analyze the forces concerned 
in producing a circle. To generate this curve, one 

point, as A, must move 
at a uniform distance 
around another, P, 
which is fixed in posi- 
tion. It is evident 
that in this case there 
must be a repulsive 
force acting outwardly from the centre, P, upon A, 
in order to keep it away from P. But if this force 
alone acted, it would move A off indefinitely in the 
direction P A. To prevent this, it must be bal- 
anced by an exactly equal attractive force drawing 
A toward P. Every circle must have been pro- 
duced by these two forces of equal intensity and 
opposite direction. Let us suppose that the circle 
O C represents the section of some kind of fruit, 

38 




LAW OF FORM. 39 

where, of course, the distributing forces are vital, 
and not mechanical, in the lower sense of this 
word. The particle B, in moving from P, contains 
more repulsive than attractive force for P. It 
moves forward until the two forces are equal, and 
then stops, as at B. If the repulsive force had 
been one-third greater in proportion, it would have 
moved on to the point reached by the particle D. 
In the particle A the repulsive force w T as twice as 
great in proportion, and in consequence it moved 
to the outer line before being balanced by the 
attractive force. We may apply the same reason- 
ing to the particles covering the entire surface of 
the circle. From this we see that the vital forces 
are subject to strict geometric laws. And we shall 
find that the brain and mind exemplify this propo- 
sition in the highest degree. 

Law of form. The Brain is constructed 
on the general plan of an ellipse, and 
its organs, with their signs in the face and 
body, are located upon regular curves, 
whose properties accurately reflect those 
of the faculties in each case. the form, 
size, and texture of any organ or sign 
truly indicate its power. 

While the deductions from these external curves 
are always exact, they are not minute in their dis- 
criminations. For the finer distinctions of mental 



40 SAFENA. 

action we must measure the form and length of 
the nerve waves from each organ, as we shall see 
in the sixth chapter. 

The Ellipse has two focal points of action, in- 
stead of one, like the circle, and the two forces, 
attractive and repulsive which radiate from each 
of these, do not remain of equal intensity, but pass 
through regular variations. Suppose that, the de- 
scribing point D be 
moving around to 
form an ellipse. As 
it moves from I to- 
ward m, it is reced- 
ing from B and ap- 
proaching C. And 
it is evident that to 
make it do this the attractive force acting upon it 
from B must be decreasing and the repulsive force 
increasing. At the same time, the opposite takes 
place with the forces of C, for the attractive force 
of the latter must become greater, and the repul- 
sive force less, as D approaches m. At this point, 
the attractive force of C and the repulsive force 
of B have each reached their maximum, and the 
attraction of B and the repulsion of C are at their 
minimum. Now let D pass on toward M and a, 
and just the reverse of what we have described will 
take place with the forces, until D reaches a. At 
M and I the attractive and repulsive forces of the 




THE ELLIPSE. 



LAW OF FORM. 41 

two centres are just equal. At all other points 
their ratio varies. M I forms the minor axis, and 
m a the major axis of the ellipse. The minor axis 
is therefore the golden line of unity. And in the 
brain, whatever organs are located upon the minor 
axis must be centrally related to and balancing 
pivots of all the others. 

The brain is an ellipsoid with two proper centres, 
the Artu and the Latu. But if we look at an ex- 
act drawing of the bi^ain in profile, we shall observe 
that the lower half of the ellipse is not symmetri- 
cal, but droops considerably at the back part. 
This inequality is caused by the lesser brain, and 
we must seek some curve which will at once ex- 
plain the mathematical and the vital cause of the 
variation. The body and the brain affect each 
other through the Nadanee or general nerve centre, 
situated just outside the brain but within the cran- 
ium. The lesser brain in its bodily effects chiefly 
controls the muscles concerned in locomotion, and 
it is directly connected with the nadanee. To cal- 
culate the bodily effects of these, we must not con- 
sider the minor axis, M I, as the balancing line of 
action, but must take a parallel line farther back, 
that passes between Integrity and Control. In 
drawing an ellipse, we fasten pins at B, M, and C, 
and pass a thread around them as shown by the 
lines connecting them. Then removing the pin at 
M and putting a pencil in its place, we move the 
4* 



42 



SAFENA. 




pencil around to describe the ellipse, keeping the 
thread tense. If we then move M farther back, 

and putting a pin at 
X, as in this engrav- 
ing, corresponding to 
the position of the 
centre of the lesser 
brain, we pass a 
thread around C, M, 
B, X, and removing 
the pin at M, as be- 
fore, our pencil will describe on the lower half the 
line E. This gives the exact general outline of the 
brain, and demonstrates that it is the influence of 
the lesser brain and the nadanee that causes the 
variation from the regular ellipse. Our new curve 
has three focal points, C, B, and X. The influence 
of the lesser brain and the nadanee also widen the 
brain a little at the back part in a horizontal direc- 
tion. 

But in calculating mental phenomena without 
special and direct regard to the bodily influences 
we have simply to consider the brain as a regular 
ellipse. It presents three great curves of this kind^ 
two vertical ones, and one horizontal. The latter 
intersects the two other ellipses at right angles, and 
thus both have the same centres. 

In one of the vertical ellipses, Marital love is at 



LAW OF FORM. 43 

the upper, and Appetite at the lower end of the 
minor axis. These are the balancing faculties, the 
pivots of all human life on the earth. For our 
physical life depends upon our relations to food 
and drink through .Appetite, and the perpetuity of 
the species depends upon the union of the sexes 
through Marital love. No faculties affect our 
whole happiness so directly and so profoundly as 
these. From no others can we receive such ex- 
quisite and exalted pleasures as these give when 
acting in harmony, or such misery as these bring 
when in discord. It is in accord with the eternal 
laws of mathematics that w T e make Marital love, 
the high pivot, take so conspicuous and central a 
part in the matunal structure. 

The forces of the two sexes in love act in strict 
harmony with the elliptical law of variation, the 
two sexes representing the two centres. In their 
highest expression, that of originating a new being, 
the masculine and feminine forces are equal. 
From that moment forward, during the whole 
period of prenatal development, the feminine forces 
increase in quantity and intensity, and the mascu- 
line diminish. After the direct maternal functions 
are accomplished, the feminine forces slowly return 
to their equipoise with the masculine. The affec- 
tional forces of the two sexes may pass through el- 
liptical variations of slighter intensity when not 
engaged in parental relations. This law T gives to 




44 SAFENA. 

Marital love its beautiful variety of emotion, the 
infinite charm of perpetual renewal. 

The above vertical ellipse contains Color, Time, 
Reason, Fraternity, Love, Integrity, Praise, De- 
fence, Appetite, and other organs. From the 

Latu, L, the fibres of 
Integrity, I, run a 
nearly upright course 
to its cells. Others 
run upward and for- 
ward to Reason, sit- 
uated more distantly. 
From the cell end of 
Reason, its fibres, R, run the shorter course to the 
Artu, A. From the latter some also pass to Integ- 
rity. Now according to the law under discussion, 
the attraction of Reason for the Artu is much 
greater than its attraction for the more distant 
Latu. And whatever might be the peculiar force 
generated by Reason, the larger part of it would 
be sent to the Artu, and but a small quantity to 
the other centre. At Integrity the attraction of 
the Latu is the greater. The organ of Liberty, L, 
would receive the least attractive force from the 
Artu, and Attention, a, the greatest. 

The above ellipse occurs in each hemisphere, 
and these act together through bands of unison. 
Their united action must take place in another 
ellipse where the two hemispheres join. This one 



LAW OF FORM. 45 

includes, among other organs, Form, Attention, 
Prevision, Unity, Self-esteem, Impulse, Ardor, and 
Feeling. Here, at the upper end of the minor 
axis, we find Unity and Philanthropy, the grand 
centres of all our love, thought, and action. Our 
relation to the Universe through the organ of 
Unity is still broader than that to each other 
through Marital love, yet its pleasures are less in- 
tense and less expressible. At the lower end of 
this axis Feeling and Ardor give the broad base 
for all bodily and mental culture. The sense of 
Touch is the common standard for comparing all 
of the rest. Through it we perceive mathemat- 
ical relations, the basis of all science. We are re- 
lated to heat through Ardor, and we know that a 
certain degree of heat is an essential condition of 
all life. The mental force must be constantly 
thrown into the planes of these two ellipses, and 
hence we see why all mental impressions must be 
brought under the action of Attention, Prevision, 
and Reason. 

The horizontal el- 
lipse has Reverence, 
R, at the ends of its 
minor axis. At those 
of its major axis are 
Attention, a, and 
Liberty, I. These 
are therefore its piv- 




46 SAFENA. 

otal organs. They are level in their direction, 
and hence equally related to the high and the 
low, the earthly and the heavenly. Keverence 
leads us to accord to each person what his merits 
demand, and Liberty impels us to grant to every 
one opportunity for the freest and fullest exercise 
of all his powers, and to demand the same thing 
for ourselves, while Attention focalizes alike the 
impressions received from all persons and things. 

The planets are ellipsoids and their orbits of 
revolution are elliptical. The mighty mechanism 
of the heavens is repeated in the celestial me- 
chanics of the human mind. The paths of thought 
obey the same mathematical laws that rule the far 
sweeping orbits of the stars. 

While a planet, the moon for instance, is mov- 
ing around the earth as its centre, the latter is 
moving forward constantly in its orbit around the 
sun. Consequently, the curve of the moon's path 
through space is an epicycloid, and not an ellipse, 
as it would have been had the earth remained sta- 
tionary. The same is true of all planets and suns, 
and the epicycloid is therefore the great curve of 
universal motion, embracing the sum of all forges. 

The epicycloid also forms part of our mental 
structure. A vertical range of organs, including 
Kindness, Belief, Unity, Hope, and Serenity, are 
located upon this curve. These give us the widest 
range of relations so far as our affections are con- 



LAW OF FORM. 47 

cerned. They unite us with the infinite in life. 
Another range of organs forming an epicycloid, 
includes Prevision, Judgment, Reason, Planning, 
and Imagination. These enable us to comprehend 
and harmonize ourselves with infinite law. These 
two are the only ranges which form this curve, 
and they are the only ones which establish uni- 
versal relations. 

The Marital organs and signs form elliptical 
qurves ; the Parental and Filial, and some of the 
Intellectual, form parabolic, and the Vigorous and 
Ambitious form hyperbolic curves. In the uses 
of symbolism these curves are applied accordingly. 
In any case, an analysis of the curve will give us 
the general law of the organs entering into its 
formation. 

The parabola has one known focus or centre, 
and in passing away from this the attractive force 
of the centre gradually lessens. Applying this 
truth to parental love, we observe that the attrac- 
tive force of the parent over the child is greatest 
at the commencement of the child's existence, 
when it is nearest its originating centre or para- 
bolic focus ; and that from this time forward, the 
moulding and controlling forces of the parent over 
the child gradually diminish, and other influences 
take their place. The child at length reaches 
maturity, and becoming itself a parental centre, 
the parabolic curve is repeated anew. 



48 SAFENA. 

Let us examine an intellectual parabola, The 
signs of Discovery, Combination, and Analysis, 
subdivisions of the faculty of Keason, form this 
curve. Discovery reveals to us the existence of a 
particular truth, its distinctness from all others. 
Then Combination, situated farther from the focus, 
examines the discovered truth in the general rela- 
tion of its parts as a unity, — a thing complete in 
its accord with itself, and yet holding a fixed and 
definite place with regard to other truths. It then 
passes beneath the scrutiny of Analysis, located 
still farther from the centre. This faculty sepa- 
rates its constituent elements, assigning them to 
various classes, as members of an infinite series. 
From this point of the examination, the com- 
ponent elements no longer strike our attention as 
at first, by their unity ; they have widely diverged 
and assumed multiform aspects. Thus, under the 
action of these three faculties, the truth has passed 
through just those variations which appertain to 
the forces of any parabola. 

The straight line is a monotone ; it does not dis- 
play that variation in the direction of line which 
is essential to beauty of curvature. It can occur 
but once in a beautiful form, and that is in the 
ridge of the nose. The circle, too, is a monotone, 
and only occurs in the iris of the eye. The more 
beautiful curves, the ellipse and parabola, are re- 
peated many times. The female bosom, the ivory 



LAW OF FORM. 49 

throne of love, set with carnation, garnet, or ame- 
thyst, derives its exquisite beauty of form from 
both the ellipse and the parabola. 

The curves of the head, face, and form seldom 
terminate abruptly, but gracefully blend with each 
other, like the organs of the brain. The number 
and the perfect arrangement of these curves give 
to the human form its wonderful beauty, so far 
surpassing that of all other physical objects that 
we cannot conceive of anything more beautiful, 
and our highest imaginings attribute the same 
form to beings in realms of existence more exalted 
than our own. 

The most beautiful face and figure is that in 
which all the faculties are the most fully and sym- 
metrically developed. If any organs or signs of a 
curve are deficient in size, this will destroy the 
regularity, and consequent beauty of the curve. 
A homely face may have many of the higher 
faculties well developed, and express much good- 
ness, but it cannot belong to a complete and 
rounded character. 

In the lowest of the animals the simplest of the 
curves prevail, and they become more and more 
complex as we ascend the scale of life, until we 
reach man. The human form exhausts the possi- 
bilities of perfection in our solar system. There 
is no higher curve than the ellipse upon which a 
rounded body, as the brain must of necessity be, 

5 D 



50 SAFENA. 

could be constructed. And, as we have seen, all 
of the other great curves are included in its struc- 
ture. We know therefore, from the rigid laws of 
mathematics, that man can never be supplanted on 
the earth by any being of a nobler form. Man is the 
only being on the earth who is rhythmical balanced 
against the collective forces of the Universe. 

Not only do the curves which make up the hu- 
man form bear fixed relations as regards their 
position, but also in regard to their proportional 
size. Thus, when a beautiful adult person is stand- 
ing, from the sole of the foot to the knee is one- 
fourth of the height ; to the lower extremity of the 
body is one-half; from the same to the dividing 
line of the chest and abdomen is three-fourths ; the 
head is one-eighth ; from the top of the cranium 
to its base at the atlas joint is one-twelfth ; the 
length of the breast-bone and the vertical length 
of the pelvis are each one-eighth ; the head and 
neck are one-sixth, and the forearm, from the elbow 
to the wrist, is one-seventh. The hand is one- 
fourth the whole length of the arm, the hand in- 
cluded ; the hand is also as long as the face, and 
the thumb as long as the nose. When the arms 
are extended to the right and left they reach as far 
as the person is talL The length of the foot is 
one-fourth that of the leg. The face is tVree noses 
in length; the head and face four noses; and the 
mouth and ear each one nose in length. Thus the 



LAW OF FORM. 51 

head is four stories high. From the point of the 
chin to the mouth is one-sixth the height of the 
head. The width of the eye is one-seventh of the 
length of the face. The width and the height of 
the brain are each to the front and back length as 
five to seven. The circuit of the head, as we 
learned in the first chapter, forms twelve segments 
and four trinities. Now if we make similar divis- 
ions of the monochord, these will produce musical 
sounds which are in harmony with each other. 
They will give the fifteenth, or second octave ; the 
octave ; the fourth ; the twenty-second or third oc- 
tave: the twenty-sixth, the nineteenth, and the 
twelfth. The harmonies of music are a part of 
our physical structure. By measuring the human 
form in other directions we may reveal still other 
correspondences. 

The above proportions of the form vary at the 
different periods of life before maturity. At birth, 
the head is one-fourth of the height. The other 
part3 gradually gain upon this until the propor- 
tions of maturity are reached. Even in maturity, 
many individual cases vary from the above stand- 
ard, which is derived from the comparison of many 
human forms, and is confirmed by the harmonies 
which we have cited. 

Aside from the explanations of mental action 
which it affords, the law of Form has its principal 
value in determining many laws of art, in earth- 



52 SAFENA. 

culture, architecture, and costume — laws which we 
could not discover or understand without its light. 
Every curve in an external object must make a 
definite impression upon us. It must tend to ex- 
cite and please those faculties which are located 
upon a like curve. We are obliged to regard as 
beautiful those forms which respond to the forminal 
law of the mind. The laws of form-beauty are an 
inherent part of our mental constitution, and not 
dependent upon the arbitrary, varying tastes of 
individuals. Beauty is Truth and Utility. The 
highest beauty gives the highest use. 

Art is but that higher unfolding of nature which 
takes place through man. All of its laws are laws 
of the mind. Art is applied and embodied science. 
Through these two instruments the mind of man 
has made all of its great and permanent advance 
ments in goodness and happiness. Of all beings 
on the earth, man alone is a creator, able to invent 
and make the instruments for his own advancement, 
to perpetuate his increasing knowledge through all 
generations, and to thus secure the final elevation 
of mankind to conditions of harmony. 

As forms exert a definite and potent influence in 
moulding our characters, we ought to surround our- 
selves with those which are best adapted to excite 
and unfold our highest faculties. From the safenal 
laws we easily deduce the true symbolism of Forms 
and Colors, and all of the varied forms and cere- 



LAW OF FORM. 53 

monies which should both express and embellish 
our social life. Even the figures in dancing may 
be thus made expressive. The twelve social groups 
which constitute any society, may be arranged in 
the form of a twelve petaled flow T er, or twelve 
rayed star, each group forming a petal or ray. 
Then by successive changes, as indicated under the 
polar law, the flower or star may vary its aspect an 
indefinite number of times, each change reflecting 
some mental accord. In other words each change 
would bring together persons whose characters, 
and the colors of whose costumes, were harmonies 
in some one of the degrees. And the curves upon 
which these changes were made would also express 
the same accords. At the same time, the directing 
notes of music would correspond with the other 
harmonies. Thus we may have four series of har- 
monies at once, a thing unknown and undreamed 
of before the Matuna. 

A twelve petaled flower and a twelve rayed sun 
are appropriately used as symbols of the Matuna 
and its central officers. 

Our Costume should secure four things : pro- 
tection from the elements ; freedom of muscular 
movement ; beauty of form, and harmony of color. 
The protection afforded by costume will depend 
upon its material and its texture, matters easily 
arranged in civilization. To secure freedom of 
motion the dress should not be too tight, and when 

5 * 



54 SAFENA. 

there are skirts, these should never reach below 
the knee, in either sex. The costume of the two 
sexes should not be more different than their forms 
and characters. To have the third requisite, the 
general form of the body must not be concealed, 
nor any long, straight, unyielding lines occur, for 
no dress can supersede the divine beauty of the 
human form by greater beauties of its own. The 
colors of costume should express the character of 
the wearer, as we shall learn in the sixth chapter. 

The gardens of the tavus or societies are laid 
out in elliptical form, with straight paths on the 
major and minor axes, and the other paths ellipses 
or parabolas. 

The temple or dwelling is a medium of protec- 
tion between man and the external world, and hence 
its structure should reflect the laws of both. It 
should have less angularity than the mineral king- 
dom, but may have more than the human form. 
Every part of the matunal temple illustrates these 
applications to art. The general form of the tern 
pie is that of an ellipse, surrounded by a twelve 
sided portico. Its two principal halls in the first 
story, for meetings and for dining, are fan shaped, 
their narrower ends toward the centre of the build- 
ing. The proportions of every part reflect those 
of the human form. The colors and the number 
of the different parts also reflect mental harmonies. 
This is true to the minutest details. In the Golden 



LAW OF FORM. - 55 

Portal, or southern door of the temple, the first 
arch represents the intellectual groups, united by 
the Fraternal group as the keystone. The middle 
arch represents the social groups of the minor axis, 
and the third arch the groups of the back head. 
The flower in the first keystone symbolizes the 
twelve groups. The curve of each arch is com- 
posed of parts of three cycloids. Each capital has 
twelve leaves, to indicate the twelve groups. 

The temple is both a place for social meetings 
and for residence. By representing the mental 
accords it also expresses the social harmonies. It 
is impossible for a society to be harmonious in a 
building where these harmonies do not exist. 

The plan of the Unitary Home is a transitional 
form, modified from that of the temple, to adapt 
it to wood as a building material, and to lessen its 
cost, so as to bring it within reach of societies in 
their commencement. It is made twelve sided, 
and three stories high. The drawings illustrate its 
plan clearly. The doors are marked D, and the 
windows W. S, S, S, are rows of corner shelves 
extending from floor to ceiling. The central hall 
extends through the second and third stories, and 
is lighted from the dome. These two stories are 
alike. P II are the private rooms of officers and 
members. 

The members of each tavu or individual society 
dwell together in the temple, or Unitary Home, 



56 



SAFENA. 



and the various duties, or employments of this uni- 
tary household, are assigned to the members and 



/ PR .'_. •' torn.- I i?K > 

,16 xzo ol — ' D '-! — I -o ' 



' ' //A/iv p * 





Meeting Hoprft *■;. 
or PaT\»t I 

• : '.:a^-x-:3d ;■•■:;•. J 



Homei i*£K6oft 



groups, both male and female, according to the 



LAW OF FORM. 57 

safenal laws. In the isolated households that pre- 
ceded the Matuna, each woman was obliged to pur- 
sue the same round of duties followed by the rest, 
and woman's labor could not be specialized. She 
only received incidentally the benefits of man's ad- 
vancement. The domestic duties which in them 
fell to the lot of each woman, are in the tavu di- 
vided into seven or more classes, and assigned to 
as many members or minor groups. As a neces- 
sary consequence, each duty is filled with far 
greater skill and pleasure. 



CHAPTER FOURTH. 

HUMAN EVOLUTION. 

EVOLUTION may be defined as increase of 
mass and increase of structure. It proceeds 
from the general to the special, from simplicity to 
complexity, of structure and function. 

The evolution of cosmical bodies illustrates this 
general process. Without actually witnessing the 
early steps in the formation of any planet, we are 
able to estimate these from later phases and from 
studying objects of lesser duration. The material 
of any planetary body was once attenuated matter, 
diffused in space. This was gradually collected 
around central points, and then solidified, crystal- 
lized, dissolved, and recombined in new chemical 
forms, until, in the lapse of uncounted centuries, 
suns, planets, and stellar systems resulted. The 
cosmical bodies have also their periods of dissolu- 
tion or decay. One body or system may be decay- 
ing while another is forming, and thus perpetual 
renewal and decay repeat the endless cycles of the 
Universe. 

As the successive strata which form the crust of 

58 



HUMAN EVOLUTION. 59 

our planet were deposited, the conditions of its 
structure were continually advancing, becoming 
more and more complex, and this gave rise to 
higher and higher kinds of animal and vegetal 
life. Among vertebrates, the first were fishes, the 
lowest of the class. Then came the reptiles, some- 
what higher ; then birds, higher still ; then mam- 
mals, and at the head of these came man, the 
crown of the organic series. The earth passed 
through many steps of preparation before his no- 
ble advent was possible. His career through as- 
cending phases of development is a part of the 
general course of nature, whose force he cannot 
evade or permanently resist. 

Law of Evolution. The Mental Organs 
gradually advance from simplicity to com- 
plexity of form and function. the brain 
proceeds from the development and rule 
of the organs at the base and back to 
that of those at the top and front. 

From the first moment to the close of fetal life, 
the brain presents a constant increase in its com- 
plexity of structure. At different parts of this 
period the embryo resembles, in succession, the 
members of an ascending series of the lower ani- 
mals. But the brains of these lower animals are 
arrested, some at a low and some at a higher point, 
that of man alone passes onward to completion. 



60 SAFENA. 

Yet the brain is not perfect at birth. It 
must pass through phases of evolution, each well 
marked at its central period, and at their points of 
union gliding insensibly into the others. We may 
consider life, after birth, in four phases, Childhood, 
Youth, Maturity, and Senility. 

In Childhood the brain easily receives impres- 
sions, but these are indistinct and soon replaced 
by others. The actions are impulsive, prompted 
by the base of the brain, and little controlled by 
the will or reason. The restless, sensitive, percep- 
tive, inquiring mind of childhood rapidly learns 
the more obvious properties of physical objects, 
and accumulates facts for the future use of reason. 

The period of Youth is full of aspiration, eager 
to do vaguely defined great things. With its 
strong self reliance it generally underestimates the 
difficulties of life. The range of organs midway 
between the upper and low T er, such as Memory, 
Liberty, Equality, and Ideality, rule in this 
period. 

In maturity the high faculties of Integrity, Con- 
trol, Energy, Marital, Parental, Fraternal, and 
Unital love, with Reason and Prevision, come into 
prominence and rule the character. The crude 
ideas of childhood and youth are then displaced 
by exact knowledge. The powers of mind and 
body attain their full solidity and vigor, and the 



HUMAN EVOLUTION. 61 

character is rounded out into completeness and 
symmetry. 

At last old age or Senility comes creeping slowly 
on. The faculties gradually lose their vigor, and 
the senses become unretentive. The body demands 
rest and quiet, passing events awaken but little 
interest, and the mind recalls with delight the 
achievements of its childhood and youth. The 
first and last extreme in life have many features 
in common. In the descending career, the phases 
of the ascending career are inverted. Finally, the 
whole physical organism passes down to the 
condition of simple chemical combinations, it ends 
where it began. 

The phases of life in the Individual foreshadow 
and determine a career with corresponding epochs 
in the life of nations, and of humanity as a whole. 
Through these national and race phases we ob- 
serve the same successive rule of the organs from 
the base to the top, from the back to the front, 
that marks the individual career. Different na- 
tions have occupied far different periods of time 
in passing through their phases of development. 
While one was in its childhood another was in its 
maturity. Where one nation is the direct off- 
spring of another which is already civilized, the 
earlier phases of its life are less strongly marked, 
and pass with greater rapidity, than when the case 
is otherwise. Those who are in any given phase 
6 



62 SAFENA. 

of development regard the faculties which are then 
dominant as the most important in the whole 
mind. Only a knowledge of the mental laws can 
correct this error. 

The ascending pathway of Humanity led from 
simplicity to complexity, from ignorance to know- 
ledge, from the needy and miserable life of the 
savage to the manifold comforts of settled industry, 
from the cruel reign of superstition and fear to the 
peaceful rule of science and love, from the dark 
sway of the base and back brain to the beneficent 
dominion of the front and the coronal faculties. 
In the childhood and youth of nations, individual 
cases of highly developed character appear. And 
in the maturity of nations there are many cases of 
terrible degradation. 

The same general law of progress governs the 
nervous system through the whole scale of animal 
life. The ultimate triumph of the higher faculties 
in man is therefore secured by a law as extensive 
in its sway as the existence of organic life itself. 

In sketching some general features of national 
and race life, we have not space here to illustrate by 
special examples, however interesting the sketch 
might in this way be made. The one great lesson 
that history can teach us, is evolution, progress ; 
all the rest of value that we might learn from 
it is embodied in the arts and sciences of the 
present. 



HUMAN EVOLUTION. 63 

In national childhood the first social bonds 
which drew men together, and led them to form 
more or less permanent associations, arose from 
the Sensitive or lowest of the social groups. They 
united to supply the wants of Appetite and Feel- 
ing, for food, clothing, and shelter. The Impulsive 
and Perceptive organs acted in connection with 
the Sensitive. The people were rude, savage, ig- 
norant, and unskillful. To settle national dis- 
putes, one nation destroyed or attempted to destroy 
its antagonist. Man treated woman as a beast of 
burden or as a minister to the lower pleasures of 
sense. The treatment which woman receives at 
the hands of man is everywhere a faithful index 
of the grade of civilization. 

In the next step of progress, Servility and Sub- 
mission, the lowest of the Parental group, acting 
under the influence of Aggression and Gain, dis- 
play their dominance in the condition of master 
and slave. Those who are taken as captives in war 
are often made slaves, instead of being slain out- 
right, as occurs in lower social phases. National 
disputes are settled by victory in battle, or by the 
payment of money. Man looks upon woman as a 
piece of property, to be bought, sold, or fought 
over. Society is divided into classes, men begin to 
traffic, and hand down their experiences through 
memory in traditions or in written records. Men 
attribute natural phenomena to the arbitrary power 



64 SAFENA. 

of spirits, demons, or monsters. This shows that 
exact science had not yet dawned. Still, many 
clear but detached ideas are developed in this 
period. Many of the arts, too, find their origin, 
and some of them make considerable advancement. 
In the period of national youth, Parental and 
Filial love bear sway and give rise to patriarchal, 
hereditary, and republican forms of government. 
Social energies are directed toward the building 
up of great families, and their inheritance of 
wealth and power. Man then regards woman as 
an object of pride, honor, and ambition. In this 
stage, Domination, Rudeness, Liberty, Equality, 
Ideality, and Memory exert a strong influence. 
Men begin to discuss natural rights and the Bal- 
ance of Power, and they settle national quarrels 
by attempting to adjust the latter. They search 
history for examples to imitate in their forms of 
social life, not knowing that the social organs of 
the brain are as much ruled by inherent laws as 
other parts of the body. The arts and sciences 
now begin to take definite forms. The varied 
branches of industry, already indicated in the 
preceding age, now become well defined. The dif- 
ferent classes of society are more specialized, and 
more mutually dependent. In national infancy, 
each person performs every kind of labor pursued 
by any of the rest. Each man is at once Hunter, 
Farmer, Mechanic, and Merchant. In later peri- 



HUMAN EVOLUTION. 65 

ods, individuals, who show special aptitudes for 
particular kinds of labor, begin to devote them- 
selves exclusively to the kinds in which they ex- 
cel, and thus the various avocations come into 
existence. Out of these many new wants and re- 
lations arise. In everything else, no less than in 
industry, progress is marked by the specialization 
of functions. Yet before the Matuna, the special- 
ization of labor affected chiefly the employments 
of the male sex, while those of women remained 
almost the same as in the early ages. This was, 
indeed, a necessary result of the isolated house- 
hold, and could only be remedied in the unitary 
home. 

The social bond began in the Sensitive, and must 
end in the Marital group. The group of Unity 
relates us to life in other worlds than our own, 
and hence cannot legitimately become the pivot of 
social organization here. The Marital group must 
be the high pivot in the maturity of mankind. 
Then Reason and Prevision rule in the intellect, 
while Integrity and Serenity rule the back head. 
Natural phenomena are then attributed directly 
to the action and laws of those impersonal forces 
which are inseparable from matter. Woman then 
assumes an equal rank with man in all of the 
pursuits of life. This last result is worked out 
perfectly only in the Matuna, the very structure 
of all other forms of society making such an 
6* E 



66 SAFENA. 

equality absolutely impossible, in theory or prac- 
tice. 

Many causes were united in producing the ad- 
vancement of Europe and America through their 
phases of Childhood and Youth. Mythology, Art, 
Literature, Philosophy, Science, Christianity, and 
Mohammedanism, each contributed some elements 
of progress. At this day, with the imperfect data 
yet in existence, it is difficult, if not impossible, to 
estimate with correctness the relative importance 
of the part taken by each in that onward march. 
The partisans of Christianity and those of Science 
each claim that their respective system was the in- 
spiring and sustaining life of that movement. 
While Christianity deluged much of its course 
with blood, the moral teachings which it possessed 
in common with other religions undoubtedly had 
some beneficial effect in ameliorating the social 
condition of mankind. But that it was in no sense 
a leader in that great career is most clearly proved 
by the fact that against every advancing step it 
displayed the most open and bitter hostility. Its 
partisans long claimed that their Sacred Book was 
a final and supreme authority in all possible 
branches of human knowledge. But as As- 
tronomy, Physics, Physiology, Botany, Chemistry, 
and Geology, each became developed into a fixed 
and positive science, these partisans relinquished 
the claim that their Book was designed to teach 



HUMAN EVOLUTION. 67 

that particular branch. At last, driven from the 
whole ground occupied by the so called physical 
sciences, they claim that their Book was only 
meant to be of binding and supreme authority in 
directing and controlling the moral, social, and 
spiritual action and thought of Humanity. Now 
that a positive science of the mind has been dis- 
covered, as demonstrated in the Safena, and shown 
to embrace all human phenomena, those advocates 
will be forced from their last refuge, and their 
Oracle consigned to its rightful place among the 
bold conjectures of the past. The few important 
truths it contained were shrouded in mysterious 
symbols, and here only do they receive the light 
which makes them of practical value to the world. 
The age of Maturity for Europe and America, 
if not for all Humanity, fairly commenced three 
centuries since. More progress in knowledge and 
its applications has been made since then than in 
all of the preceding ages of Mankind. The bril- 
liant discoveries of Copernicus, Kepler, Galileo, 
Newton, Harvey, Dalton, Cuvier, Mayer, Bunsen, 
Von Baer, and a host of others, have revealed the 
grand outlines of Science. The last to receive a 
definite form was the science of the Mind. Eighty 
years since Joseph Francis Gall began the real 
foundation of this science by studying mental phe- 
nomena in their connection with the nervous 
structure. He succeeded in correctly locating 



68 SAFENA. 

twenty of the faculties, though he did not discover 
their laws of form and action. Almost fifty years 
after this, in 1841, Joseph Rodes Buchanan dis- 
covered the location of the remainder, and their 
law of Location, with the minor law of impressi- 
bility. The signs of the face were discovered by 
James Wakeman Redfield, and those of the body 
by Buchanan. The angles of the face were discov- 
ered by D. Shepherd Holman. The law of Evolu- 
tion was discovered by Charles Fourier, Charles Von 
Baer, John William Draper, and myself; and the 
remaining five laws, those of Number, Form, Po- 
larity, Nervation, and Unity, by myself, in the 
years after Christ, 1859, 1860, and 1861. Work- 
ing out their full demonstrations, however, occu- 
pied me for several years more. These laws en- 
abled me to unite the results reached by other 
laborers with my own in one complete system, 
which furnishes the first rational explanation of 
mental phenomena ever given to the world. At 
the time of this writing, 1866, A. C, the exact 
form of the waves of odors and flavors remains to 
be discovered. This will be included in the law 
of Nervation. 

The seven laws solve clearly the highest prob- 
lems of mental and social life. It is evident that 
this must very profoundly affect our ideas of the 
structure of society and the relations which we 
should sustain to each other, that it must influence 



HUMAN EVOLUTION. 69 

our social progress more than anything else has 
ever done. For it gives us exact mathematical 
demonstrations where nearly all was blind conjec- 
ture. Men knew of no natural laws to guide them 
in their social methods, their forms of government. 
They searched history to see what shifts their an- 
cestors had made, and then selecting from these 
what seemed to be the best examples of success 
they imitated them to the best of their ability. In 
sixty centuries of imitative experiments they only 
succeeded in providing for the smaller part of our 
social wants, and in securing a very small measure 
of social harmony, mixed with a multitude of evils. 
They never made even a single city where there 
was not crime, disease, poverty, and discord. We 
need no severer condemnation of their false meth- 
ods than these facts, nor any stronger argument for 
the necessity of a new method of procedure. The 
ablest thinkers of the present age are looking for 
a scientific solution of all social questions. The 
most philosophical of all historians, after describ- 
ing the intellectual career of Europe, expresses 
with great emphasis the opinion that both Europe 
and America have just reached that period in 
which they will reorganize all their institutions and 
social forms upon the basis of whatever scientific 
knowledge they may possess. One of the foremost 
of the living representatives of science says that the 
organization of society upon a new and purely 



70 S A FEN A. 

scientific basis is not only practicable, but is the 
only political object much worth fighting for. Now 
the acting elements in all society are the mental 
faculties, and it is self-evident, therefore, that a 
scientific basis of society must state and demon- 
strate with precision the nature of these faculties 
and their laws of action. If it does not do this, 
then we have nothing but guesswork to guide us, 
as in the old methods. No fact in science is better 
established than that the brain is the great central 
organ whence all human actions proceed. The 
statesmen and scientific men of to-day, even those 
who talk eloquently about a Social Science, are all 
ready to confess that they are profoundly ignorant 
of the laws which rule the action and relations of 
the brain. While confessing to the most confused 
notions concerning this centre of social action, they 
collect a few Statistics of cultivated and mechan- 
ical products, the increase and decrease of popula- 
tion, the progress and reform of crime, and the 
effects of climate on character, and then dignify 
this meagre chaos with the name of Social Science. 
They have, indeed, traced the one law of Evolu- 
tion up to the human brain, its most import- 
ant expression, and there they helplessly stop. 
The other mental laws were unknown to them. 
Hence they not only could not have a real Social 
Science, but they could not even realize its vast 
scope. We may conjecture the possibility of dis- 



HUMAN EVOLUTION. 71 

covering a true system of Social Science by study- 
ing human history, but it has never been done. 
Its actual discovery by investigating the brain 
does away with the necessity for any further search 
for its outlines in history. Even had these out- 
lines been found by searching there, it would have 
been impossible to give them those convincing 
mathematical demonstrations which belong to the 
safenal laws. When reduced to this form, all per- 
sons can, and must of necessity, understand these 
laws alike. Nor can they agree in applying them 
without this common understanding. In the life 
of Society as a whole, no less than in that of the 
Individual, we have to deal with substantial things, 
having form, size, order, number, weight, mechan- 
ical, and other properties, and a mental science 
which does not state and explain the properties of 
mind which are respondent to these, assuredly can- 
not guide us to social harmony. 

It has often been charged that Science has not 
thus far elevated mankind morally and socially, 
and that it never can, some system of dogmatic 
religion being required to effect this result. The 
absurd and gross injustice of this charge is at once 
seen when we reflect that until the discovery of the 
laws laid down in this volume, the field of morals, 
the mental and social nature of man, had never 
been entered and explored by exact and positive 
science at all. Now that this w T ork has been done, 



72 SAFENA. 

it will be rational to expect from mental science in 
the future equally brilliant results with those now 
reached by Chemistry and Physics in their respec- 
tive departments. 

We proceed to indicate the true method, through 
which we are able to accomplish in a moment that 
which baffled the vain experiments of ages. 

Society is composed of Individuals, and must de- 
rive its character, its rights and its powers, from those 
of its component units. The actions of Society are 
but the combined actions of its members. Their 
combination does not change the quality of any 
power concerned. The most careful analysis will 
show that society as a whole has not one kind of 
faculty or power that is not also possessed by each 
member. The purpose of social union is not to 
create new kinds of power. 

The first object of uniting in societies is to gratify 
the social faculties by conditions for their free action. 
Man is by nature a social being, these faculties are 
inherent, and therefore by uniting in societies men 
followed their natural attractions, and they did 
not surrender any natural rights or liberties in ex- 
change for other benefits conferred. All true free- 
dom must consist in acting according to the nature 
of our faculties, instead of acting from the con- 
straining force of external causes. Could we com- 
pletely isolate one human being from all others, 
the very act would deprive him of freedom to ex- 



HUMAN EVOLUTION. 73 

ercise his Pride, Modesty, Eeverence, Approbation, 
Friendship, Love, and other social organs, and 
even his intellect could never attain a full devel- 
opment. 

The second object of social union is the attain- 
ment of a vast and almost unlimited increase in the 
amount and concentration of human power. For 
one person alone could never build a temple, a 
steamship, or any other massive work of art. 
Unite numbers of men, and the difficulty van- 
ishes. We have simply increased the quantity 
of power concerned. Without concert of action 
there could not be any of that specialization of 
labor which marks all social advancement. 

If human beings act in unity, they must have 
common methods of action, which all understand 
alike. If these methods are those which belong to 
our nature, it is self-evident that they cannot im- 
pose any arbitrary restraint upon any member, that 
they can not in any way abridge our freedom. 
Therefore in the Matuna no regular law 

OF SOCIAL ACTION OR STRUCTURE IS ADOPTED 
UNTIL IT IS PROVED TO BE A LAW OF OUR 

nature. We can no more invent or make true 
laws for the social faculties than for the organs of 
respiration, digestion, vision, or any other part of 
the body. If, in any case, the mental or natural 
law applying to any subject is not known, then 
7 



74 SAFENA. 

we may, by the general consent of those con- 
cerned, employ temporary expedients until the 
law can be discovered. We reproduce all of the 
laws of the human constitution in the social 
structure, and therefore the two must be in eter- 
nal harmony. 

The laws of the Individual constitution, the 
number of the faculties and their methods of ac- 
tion, remain the same through all time. Therefore 
the matunal constitution, if a true expression of 
these, must be equally enduring, though its laws 
may be more perfectly fulfilled at one time than at 
another. In the present work we have indicated 
the more important social applications of indi- 
vidual laws. The officers and members of the 
Matuna may constantly exercise their judgment in 
deducing the rest of these applications. 

Every personal want and right must arise from 
some mental organ. The same organs exist in 
all persons, and therefore the wants and rights 
of all are alike in number and kind. But 
these organs vary in size and amount of cul- 
ture in different persons, and so their rights may 
vary in degree. Thus a person with small Keason 
has a right to exercise it in learning the sciences, 
but not in teaching them, until his Reason has 
been well cultivated. Woman has all of the men- 
tal organs possessed by man, and therefore her 



HUMAN EVOLUTION. 75 

rights are the same in kind as his. But the sexes 
differ regularly in the degree in which these facul- 
ties are developed, and as a result of this, in the 
Matuna woman fills one phase of action in all of 
the groups, and man fills the other. 

Our need of food arises from the condition of 
the system expressing itself through Appetite ; our 
need of science arises from Reason, of books from 
Memory, of companions from Friendship, of chil- 
dren from Parental love, of love-mates from Marital 
love, of justice from Integrity, and of wealth from 
Gain. A careful Analysis of all the organs will 
show that each one gives rise to some want, and 
that there is no want which we cannot trace di- 
rectly to some organ. 

Now for every personal want there is a corre- 
sjMiding want of society as a whole. There are 
national wants in regard to food, one part must 
exchange its food products with another, and 
individuals must unite to cultivate the earth 
successfully. Science must be taught in schools, 
in lectures, or in books, and hence there is a social 
need of science. Justice, Friendship, Fraternity, 
Reform, Love, Reverence, Unity, Philanthropy, 
and such organs, cannot be exercised without 
society. If men wish to produce and preserve 
works of national industry, they must have some 
wealth in common. We may thus extend the 



76 SAFENA. 

comparison until we find that it includes every 
organ. 

We must provide for all of these wants in the 
social structure. If we leave out one of them, we 
shall fail just so far to secure social happiness. 
And sooner or* later we shall be obliged to make 
up the deficiency in an irregular way. Organiza- 
tion is inseparable from life. Nothing should here 
be left to chance. If only a part of the leading 
faculties ought to be represented in a true social 
organism, we could not decide which these should 
be. And other social groups and officers would 
have to assume functions not belonging to them. 
All previous attempts at government forming were 
attempts at supplying the wants of some of the 
faculties, but the formers had no analysis of the 
faculties, no science to guide them, and so they 
could never tell when the circle of social functions 
was complete, nor could they guess whether these 
were arranged in harmony with each other or not. 
In the best and most complex of their societies not 
more than one-half of the twenty-four leading 
organs were represented, though they had more 
than a hundred and fifty different kinds of offices. 
Those were confused, not complex societies. Nor 
could the statesmen themselves understand the 
work which they had made. But even a child 
can understand the crystalline clearness and in- 
finite order of the Matunal structure. 



HUMAN EVOLUTION. 77 

A classification of the mental faculties gives us a 
systematic view of all social needs. Taking the 
mind as our model, we represent each of its twelve 
groups by a group of the members of society, and 
each of the Centres and twenty-four Leaders, by 
an officer who leads the social activities arising 
from that faculty, as already explained in the first 
chapter. It is not necessary to represent the other 
organs by social officers, because the Leaders in- 
clude the functions of these in their own, as we 
shall learn in the seventh chapter. 

The Matuna provides for very simple forms of 
structure at first. A person commences existence 
with only two cells, a germ cell and a sperm cell, 
and the brain itself consists at first of but two 
centres. When circumstances make it necessary, 
an individual society may commence with only two 
members, a male and a female, who will then fill 
the place of Centres. It may then increase its 
complexity by adding other members and the six 
Chiefs, and afterwards by filling up the full num- 
ber of officers and members. During these phases, 
it may carry into practice only a part of the social 
functions and laws, corresponding with its simpli- 
city of structure, the law of Evolution furnishing 
the guide. It may diverge at first but slightly 
from the old surrounding modes of life. The first 
wants are food, clothing, and shelter, settled in- 
dustries, and a just distribution of the products 
7* 



78 SAFENA. 

of labor. Then follows the true education of chil- 
dren, the right relation of the sexes, the culture 
and diffusion of science and art, and other varied 
wants of the higher faculties. 

By possessing this law of Evolution the Matuna 
is adapted to all grades of civilization and to all 
communities, where there is intelligence enough, 
and it does not require much, to understand its 
plan. 

By following the laws laid down in this volume, 
any persons who choose may unite and form a tavu 
or society. This may unite with the parent so- 
ciety or not, at their option. A tavu may be or- 
ganized, and during the first period of its existence 
it may devote itself chiefly or wholly to theoretic 
education, by teaching the safenal laws. At the 
same time it may be connected with other tavus 
which are in practical operation. 

When we apply the law of Location to the ar- 
rangement of society it is evident that some modi- 
fication will occur. For the members of society 
cannot be grouped so as to point in all directions, 
up and down and horizontally from two centres, 
like the mental organs. They must occupy a 
plane surface, the floor of a temple, or the surface 
of the earth. But they may still be grouped 
around an ellipse, and occupy relative positions 
corresponding, to quite an extent, to those of the 
faculties. The laws of Form and Nervation are 



HUMAN EVOLUTION. 79 

also modified in their social applications. Rail- 
ways, Canals, and Rivers, represent the arteries 
and veins ; the Telegraph and Postal system rep- 
resent the nerves. 

The question of the distribution of wealth is at 
once settled by referring to the circulation of the 
blood and the nerve force, its types in the body 
and brain. No organ appropriates more blood or 
nerve force than it can use in its own functions, 
and so no member of society should have wealth 
which he cannot use in his own proper actions. 
Wealth is of two kinds, private and public. The 
private includes costume and private room fur- 
nishings. In the Matuna each member has a 
private room in the temple or Unitary home, fur- 
nished so as to be in harmony with that member's 
character. The furniture, ornaments, and colors 
of the walls and carpets, are thus made different 
in each private room. 

Public wealth includes land, buildings, ma- 
chinery, means of travel, food, and all of those 
things which can only be properly used and con- 
sumed in concert. Each tavu must own the land 
and buildings which it occupies, and the machinery 
and food which it uses. The general channels of 
travel would be owned by the whole Matuna. Cer- 
tainly no reason can be given for the separate owner- 
ship of things which cannot be rightly produced and 
used by separate labor. It is very true that a dif- 



80 SAFENA. 

ferent law from that here laid down has thus far 
ruled the property relations of men, and it is quite 
as true that it has kept the masses of the people 
in poverty, and allowed the products of their labor 
to accumulate in the hands of a few nonproducers. 
However honest and right they may have called 
such a state of things, it was utterly at war with 
the natural laws of man, with justice, and with 
human welfare. Statesmen have urged in its de- 
fence the argument that it gave equal opportu- 
nities to all, opening to all alike the path to wealth. 
But this is extremely absurd, for if all should turn 
employers, there could be no persons to be em- 
ployed. The system allowed and fostered the most 
grievous and outrageous monopolies. There could 
be no limits set to the profits which one man 
should make on the labor of another until the 
most degrading servitude was reached, where the 
master simply doled out to the slave a meagre pit- 
tance of food and clothing. In the reactions from 
this system, men have sometimes gone to the oppo- 
site extreme and founded systems of Communism 
which deny all private ownership. They thought- 
lessly imagined that society could have rights 
which did not exist in its members. In another 
feature they made a like fatal mistake in attempt- 
ing to reduce all members to a common level of 
enjoyment and attainments. A result as undesir- 
able as it was impossible. The Matuna is in no 



HUMAN EVOLUTION. 81 

sense a system of Communism. It cultivates the 
individuality of its members more than any other 
form of society ever did. 

If men were not dependent upon each other, if 
their mental and manual labor were not special- 
ized, then each individual would have a primary 
right to what he produced and to no more. But 
man is social, his normal position is that of a 
member of society, and this makes the whole case 
different. Some persons may be able to produce 
much more than they seem to consume, and they 
must have a right to confer the excess upon others, 
in some way. The general distribution of wealth 
in society must be so effected as to secure the su- 
premacy of its higher forces and activities. The 
intercourse of nations under the rule of the Ma- 
tuna must be regulated in such a way that their 
industrial exchanges will promote the highest wel- 
fare of each and all. No one will be built up at 
the expense of another. 

Of course the whole system of wages will be 
done away with. All labor must take place under 
the direction of the Leaders and Centres. Some 
persons might imagine that this will take away 
from the members all freedom in spending and 
freedom of travel ; that it would make both of 
these subject to arbitrary rule. But nothing 
could be farther from the truth. For the social 
officers are obliged to study the tastes, attractions, 
F 



82 SAFENA. 

capacities, conditions, wants, and desires of each 
and all of the members, and to gratify and meet 
these as far as the wealth and other conditions of 
society will permit. Where every member knows 
that this is the case, each one will feel quite as 
much freedom in making his wants and desires 
known to the officers, as in the older dispensations 
he felt in expressing or intimating these to his 
friends. To be sure, his judgments on these points 
may sometimes conflict with those of the officers, 
in cases where no positive but only approximative 
knowledge can be had. In these cases there must 
be mutual concessions, for neither party can be 
proved to be in the right. These concessions must 
never extend so far as to break up or disorganize 
a society, for it is as great a wrong to sacrifice 
society to the individual, as to sacrifice the indi- 
vidual to society, if not a greater. Imperfect 
knowledge must affect the execution of the Ma- 
tunal laws as well as those of other systems. But 
in the Matuna, where the whole constitution of so- 
ciety is an exact and well understood expression 
of the constitution of the individual, the amount 
of arbitrary action, both possible and probable, 
must be infinitely less than in the older forms of 
society, where the whole structure was an arbi- 
trary invention. A member who is dissatisfied 
with the administration of a society has a right to 
leave it and join another. He originally had a 



HUMAN EVOLUTION. 83 

right of choice in regard to the one of which he 
would be a member, and he cannot lose this 
right. The Matuna includes a system of frequent 
interchanges of social functions between the differ- 
ent societies, and thus necessitates a large amount 
of travel. When the Matunal rule is universal, a 
member traveling from one tavu to another would 
always find an officer, the Reformer, to welcome 
him, and provide all things needful to his enter- 
tainment and use. The expense of travel will be 
borne by the Matuna, and not by the individual 
members. 

The matunal system secures to each person 
many more of the conditions of happiness than 
the most wealthy persons could secure in the older 
forms. In comparison with those older forms of 
society, the economies of matunal life are immense. 
For in the best of those, at least nine-tenths of the 
labor was misdirected and abortive, or else wasted 
in other ways. That waste was a necessary result 
of their very structure. It was only in the hor- 
rible and destructive art of war that they exhib- 
ited any regular and extensive organized effort 
in which competition and rivalry were not de- 
structive. The awful devastation and waste in- 
separable from war will be unknown in the Ma- 
tuna, and the success of any person or society 
will contribute to the advance of all the rest. 
Far more complex and yet regular in its structure 



84 SAFENA. 

than any military system, its industries will have 
such unity and power that the work of subduing 
the unsettled, yet habitable, parts of the earth, and 
the true culture of those parts already occupied, 
will be speedily accomplished, and that without 
the privations and suffering which have hitherto 
marked the conquest of nature by human labor. 

In the election of matunal officers, we have a 
universal law for our guide and authority. The 
atoms of matter which unite to compose the hu- 
man body, act electively, that is, they are guided 
by their inherent attractions and repulsions. We 
cannot rise above, or escape from, this law of 
growth which rules our whole nature. When con- 
scious beings follow the same guidance we call it 
acting according to their choice. Hence in social 
evolution the officers must be elected by the mem- 
bers which they are to rule. The members of each 
Mati elect its officers ; those of all the matis under 
one Mate vote for the officers of that Mate, and 
the members of the whole Matuna elect the offi- 
cers of the Matu. The officers too, must choose 
their offices, and not be obliged to enter them 
against their will. The methods of election will 
change with varying conditions. At one time it 
may be by ballot voting, and at another by the 
quiet assent of all concerned. These methods may 
be ascertained and announced, from time to time, 
by the Matu, or tavu of the first rank. The elec- 



HUMAN EVOLUTION. 85 

tions should take place in all of the tavus and for 
all of the officers, on the same day; that is, the 
seventh day of the last week in the year, the 
newly elected officers entering upon their duties 
the first day of the year. 

The Matuna is the only true and complete re- 
public ; the only natural system of government ; 
giving the utmost freedom to all, by actually se- 
curing to them definite conditions and opportuni- 
ties to use all of their powers and to gratify all of 
their attractions. It covers the entire normal 
range of human action, feeling, and thought, and 
hence does away with the necessity for any and all 
other societies whatever. 



CHAPTEK FIFTH. 

MENTAL POLARITY. 

ALL action is polar. It involves the concert 
of opposite forces or tendencies, the attractive 
and the repulsive. We cannot conceive of motion 
without these two elements being concerned. Even 
under the forminal law we were dealing only with 
polar forces, considered in the light of form pro- 
ducers and form sustainers. The very existence 
of that law proves the existence of mental polar- 
ity. And from the laws of Nervation and Unity 
we shall see that evolution and all mental action 
is but the varied display of polarity. But the 
phenomena require a more special statement, such 
as here presented. 

Law of Polarity. The attractive facul- 
ties ARE UNITED WITH THE REPULSIVE IN FOUR 
PRINCIPAL DEGREES OF ACTION, WHICH DECREASE 
IN CONTRAST FROM THE FIRST TO THE FOURTH. 

We call an organ which is polar to another, its 
Luma. Those organs which are polar in the first 




MENTAL POLARITY. 87 

degree are located in opposite regions of the same 
hemisphere of the 
brain, as F and D, 
C and S, in the En- 
graving. They point 
in opposite directions 
and give rise to our 
sympathies and an- 
tipathies, our likes 
and our dislikes, our loves and our aversions. 
They check and balance each other, and are both 
equally essential to mental action and harmony. 
For illustration, the attractive organs of the Sen- 
sitive group, at S, make us sensitive, yielding, and 
impressible. If acting alone they would lead to 
the extreme of feebleness, vacillation, disease, and 
prostration. They are checked by the repulsive 
force of the Vigorous group, at I and C. It ren- 
ders us firm, hardy, and tranquil. When both act 
together, they give a due degree of sensitiveness, 
happily balanced by resisting power. Defence, at D, 
prompts us to maintain our own rights and privi- 
leges, but its polar opposites, Fraternity and Reform, 
at F, lead us to seek the welfare of others. Without 
the check of Integrity, at I, Baseness at B would 
lead us to disregard all of the obligations of recti- 
tude. Equality attracts us to the past, and makes 
its glories seem to far surpass those of the present 
and the future. But Reason and Prevision point for- 



88 SAFENA. 

ward, and assure us that it is in the noon day of hu- 
man history and not in its gray dawn, that the sun 
of Truth shines with the most life-giving beams. 
That in the grand cycles of thought, the old never 
returns fully ; the new has always some truth and 
beauty unfolded for the first time. The downward 
pointing organ of Profanity, near a, looks upon the 
lowest use of every object, the lowest meaning of 
every expression. Opposed to this, the organ of 
Unity, near M, sees the higher, the spiritual, the 
better uses of all things, the heavenward phase of 
feeling and action. It teaches us to look up and 
not down. The basenal organs, pointing downward, 
should repel us from whatever is base, wicked and 
contemptible. In contrast to these, the upward 
pointing coronal organs attract us to the noble, the 
lovely, the infinite and eternal. They fit us for an 
elevated life of purity, goodness, and harmony. 

In estimating the character of any person by the 
size of the organs, we must carefully take into ac- 
count the opposite tendencies of these polar facul- 
ties. Thus it would be wrong to conclude that a 
person with large Fear or Excitement is indecisive 
and timid, without looking at Serenity, the large 
size of which might counteract Excitement, and 
give a higher degree of courage. A person may 
have large Self-esteem and yet be modest and def- 
erential through large Modesty and Reverence. 
When an organ and its luma are both small, the 



MENTAL POLARITY. 89 

person will exhibit no decided tendencies in either 
direction. 

Some of the principal organs united in the first 
degree are Energy and Feeling, Control and Mo- 
bility, Homelove and Mobility, Serenity and Ex- 
citement, Gain and Kindness, Secrecy and Truth, 
Profanity and Unity, Destruction and Humanity, 
Aversion and Love, Integrity and Baseness, De- 
fence and Fraternity, Liberty and Reverence, Self- 
esteem and Modesty, Control and Sexeta. Some- 
times one low organ is polar to several high ones. 
This accords with the general law of life, that the 
higher organs are more specialized than the 
lower. 

The organs which are polar in the second degree 
are less strongly marked in their contrasts than 
those of the first. They occupy two parallel zones, 
U and P. One extends 
around the head next to the 
middle line or central el- 
lipse in either hemisphere, 
and its polar zone is in the 
other. To illustrate the 
relations between these or- 
gans, we will take the next 
drawing, which represents 
a section of the brain cut 
through from the right to the left side on an up- 
right line from the ear. We are looking at this sec- 
8* 




90 



SAFENA. 




tion from behind. The right 
side of the brain is seen at 
r, and the left at I. The fi- 
bres of Serenity, S, in one 
hemisphere curve over to- 
ward the other so as to 
point in the same direction 
as those of control, C, on 
that side. One belongs to 
the middle and one to the 
outer zone. Having the same direction, they must 
naturally act together according to the law of Lo- 
cation, and have similar objects of relation. They 
are analogous to each other, and it is easy to see 
the resemblances between them. Thus the calm- 
ness and fortitude given by Serenity are sustained 
by the cooperation of control, which gives self- 
restraint and elevated caution. 

The outer zone is both analytic and synthetic ; 
the inner one is only synthetic. To the organs of 
the inner zone, life and knowledge seem simple and 
practical ; to those of the outer zone they appear 
multiform and many sided in their laws and rela- 
tions. Persons with the inner zone large and the 
outer one small, are well called narrow-minded, 
while those with the outer one large are more 
broad and universal in their ideas. 

Through all life we find a repetition of functions 
in lower and higher organs. The brain could be 



MENTAL POLAHITY. 91 

no exception to this rule. The back head organ 
of Equality attracts people together, it gives the 
disposition to clannishness ; but it is selfish and 
dark in its influence. The high front organ of 
Friendship produces an unselfish attraction, seeking 
another's welfare and not its own. It repeats the 
attraction of Equality, but changes it very much, 
making it a noble and lofty power. Through Feel- 
ing, Filial love, and Unity, located in successive 
zones of elevation, we receive and manifest our 
affection for the Earthy, the Human, and the Di- 
vine. At the lowest extreme, we look through 
Feeling upon the earth as our mother. At the 
middle, Piety attracts us with its warm love-light 
to our human father and mother. At the highest 
extreme, in the clear pure light of Unity, we are 
reverentially attracted to the Manita, at once the 
infinite father and mother of our existence. In 
this central worship, affection has reached its lofti- 
est elevation, for Unity is the keystone in the 
grand arch of Love. 

The lower organs everywhere supply materials 
of force to support those above them. Thus 
Keason could not act if the Perceptives did not 
receive and the Retentive^ retain impressions of the 
phenomena from which it is to discover laws and 
relations. All great and successful reasoners have 
had an accurate and extensive knowledge of de- 
tails in their respective departments of mental 



92 SAFENA. 

labor. Marital love is supported by Modesty and 
Reverence. No one can truly gain the love of 
another without being modest and deferential, nor 
can love be maintained in its fullness and purity 
without their continued influence. If the vehe- 
ment and profane impulses of the basenal organs 
mix with and control even the physical expressions 
of Love, they will degrade or destroy it. Parenity 
and Piety support Humanity through the medium 
of Marital love. They relate us through this to 
both the future and the past of mankind. 

The organ of Appetite is at the base of the so- 
cial faculties, and hence in all ages, eating has been, 
as it should be, regarded as a social act. We must 
not expect any high or complete social harmony 
where the varied relations of food to the mental 
faculties are not understood and applied. Through 
variations in food we cultivate or depress faculties 
at pleasure. The relations of food are spoken of in 
the sixth chapter. The organ of Unity must find 
its best external expression in the harmonic culture 
of the earth. In this way the extensive modifica- 
tions of climate, by changes of the earth's surface, 
and in the distribution and culture of animals and 
plants, will bring the conditions of the earth into 
a better harmony with the life of the Universe. 
External forces, as well as ideas, tend to make men 
think alike and act alike, and hence the influence 
reflected back upon man's nature will refine and 



MENTAL POLARITY. 93 

elevate it to a corresponding extent. These modi- 
fications must be made in accordance with the 
mental laws. 

Not only do the higher and lower organs of the 
brain resemble each other and act together, but there 
is a frequent interchange of functions between them. 
Any organ may exchange with the third, the fifth, 
or the seventh one, either directly above or directly 
in front of itself. This corresponds to the chords 
in music. Reason may exchange with Color, with 
Reform, or with Control, but not with Serenity ; 
for the latter is neither above nor on a level with 
it. But it may at first exchange with Control, and 
then the function be transferred to Serenity, which 
is directly above Control. We say that we reason 
upon a subject to throw light upon it, and Reason 
also shows us that the processes of nature involve 
perpetual re-formation. Reason unites and bal- 
ances the intellectual faculties, as Control does 
the physical powers and emotions. We are often 
conscious of these exchanges in our own minds. 
A train of thought or feeling may be carried on 
for a while by one organ, and then its third, fifth, 
or seventh complement will assume the train and 
carry it forward, while the first rests, or is engaged, 
with other subjects, or, what is more usual, takes 
on the proper functions of the first. There are 
also frequent interchanges between organs of the 
fourth degree, that is, those which belong to the 



94 SAFENA. 

same pair. We may, for instance, make previsions 
through the organ of Keason, or we may discover 
causes through the organ of Prevision. 

In the Matuna, both officers and members make 
a corresponding exchange of duties or offices, and 
thus secure a wide but systematic variety of pleas- 
ures, and also prevent a partial and one-sided de- 
velopment of personal character. A person with 
large Control and small Serenity, may make tem- 
porary exchanges with the member who represents 
Serenity, and thus bring the deficient faculty into 
a better activity and development by giving it 
fuller and more direct employment. At the same 
time, his organ of Control would not suffer from 
neglect. It would be excited and gratified, as any 
other organ would, by the action of its luma of 
this degree. We may apply the same rule to all 
of the organs. In this way we are able to cul- 
tivate deficient faculties without interfering with 
individual tastes and attractions,— a thing quite 
impossible in any form of society that preceded 
the Matuna. In the dances and social marches 
referred to in the third chapter, the varied changes 
of position are each designed to bring together the 
complements which we have been considering. 
Thus we may apply the same rule to labor that 
we apply to simple pleasures. And thus each is 
converted into a sweet and lofty soul music — a 
rhythmic response of life with life. 



MENTAL POLARITY. 95 

4 

The method of action involved in the second 
degree enables us to determine the functions of 
those surfaces of the hemispheres which lie against 
and touch each other, as at B, B, B, and those at 
the base of the brain as R, B, in the preceding 
figure. These are not accessible to external exper- 
iment like the others. We see that the fibres, E 
and R, in one hemisphere coincide with those of 
D and F in the other. There is a whole range of 
organs, of which R and E form a part, which are 
coincident in direction with those of Music, Ideal- 
ity, Inspiration, Confession, Homelove, Caution, 
Coldness, Sleep, Submission, Contest, Desperation, 
Feeling, and Ardor. They resemble these some- 
what, but are far more interior and delicate, lack- 
ing in distinctness. They turn the mind inward 
upon itself, making a kind of inner consciousness, 
that introspection through which the mind exam- 
ines itself. They only act upon external objects 
through other organs, they echo and re-echo the 
impressions received by their analogues and the 
lumas of these. It is these organs that produce the 
idea of a dual existence, an inner and an outer life. 

Some of the organs united in the second degree 
are Form and Construction, Prevision and Ideal- 
ity, Prevision and Planning, Kindness and Friend- 
ship, Reform and Devotion, Unity and Piety, Con- 
trol and Serenity, Liberty and Gain, Aggression 
and Profanity, Mobility and Excitement. 



96 SAFENA. 

The organs on either border of any group are 
polar in the third degree to those on its opposite 
border, measuring directly across its centre. Any 
two organs united in this degree mutually sustain 
the action of the intermediate organ. The three 
organs belong to an arch. It follows that the 
whole brain consists of a series of arches. All 
the laws of architecture are in its structure. This 
has been already illustrated under the forminal 
law, but we will cite several examples here. We 
may thus take Friendship and Integrity, with 
Marital love as the intermediate organ. We know 
how frequently friendship leads to and intensifies 
love. If the kind attentions and constant defer- 
ence of friendship cease between lovers after their 
union, then their love will certainly be injured or 
destroyed. Neither can love exist in purity and 
perfection unless sustained by the upright conduct 
arising from Integrity. In another direction, 
Hope and Imagination sustain Love. It is en- 
tirely natural that love should awaken our highest 
hopes for noble attainments, and that lovers should 
each seem to the other to be the impersonation of 
ideal excellence and loveliness. Nor should this 
sweet romance of love cease with the closer union 
of the sexes, for the relations of these faculties re- 
main the same through life, their exercise does not 
destroy them. 

The fourth degree of polarity unites all of the 



MENTAL POLARITY. 97 

organs in pairs. Here the contrast between any 
two organs is less strongly marked than in the 
other degrees, and some of them required a most 
careful and extended analysis to discriminate 
them. This was the case with such pairs as Appe- 
tite and Feeling, Modesty and Reverence, Friend- 
ship and Mirth. The contrast is sufficiently ap- 
parent between such organs as Self-esteem and 
Praise. The first is bold, positive, masculine, and 
impressive, tending to keep those upon whom it acts 
at a respectful distance. Its polar organ, Praise, 
is feminine and receptive, tending to win approval. 
The organ of Prevision is simply receptive, but its 
luma, Reason, works actively in combining impres- 
sions and producing new phenomena. The organ 
of Defence is wholly repulsive, and its luma, Gain, 
is entirely attractive. Yet when acting as polar 
in the first degree against Kindness, and at other 
times, the organ of Gain borrows repulsive force 
from Defence. In other pairs a similar trans- 
fer takes place. The organs of the fourth degree 
are presented in the tabular view of the second 
chapter. 

The small quantity of repulsive force produced 
by these organs is sufficient to keep those who love 
each other at such distances as make the varied 
activities of life easy and pleasurable. If we had 
no repulsion, we should all unite in one vast mass, 
and movement of any kind would be impossible. 
9 G 



98 SAFENA. 

If we take the pair of Fraternity and Reform, 
we say that the first organ is the repulsive one, but 
this is only when we compare the two with each 
other. When we compare Fraternity with De- 
fence, its luma of the first degree, we find that Fra- 
ternity appears entirely attractive. The same is 
true of other pairs. 

The attractive organs of the fourth degree 
slightly predominate in woman, giving the femi- 
nine cast of character, and the repulsive ones in 
man, producing the masculine cast of character. 
Hence woman is the more loving, ardent, pliant, 
elastic, gentle, delicate, sensitive, and intuitive; 
while man is the more vigorous, firm, hardy, bold, 
cool-headed, and devoted to reason. This is the 
general rule, but there are exceptions. Woman 
reasons, just as certainly as man does, but her Pre- 
vision usually takes precedence of her Reason, 
while in man the reverse is true. It is the domi- 
nance of one set of faculties, and not the absence 
of the other, that characterizes sex. The sexes 
possess equal quantities of power, but it differs in 
kind. The physical differences of sexes correspond 
to the mental ; indeed, were there no other causes, 
the first would produce the second. The brain of 
woman is larger in proportion to her body than 
that of man. She is ruled more by her emotions 
and thoughts, and less by material influences. 
The physical and mental differences of the two 



MENTAL POLARITY. 99 

sexes have steadily widened with the advancement 
of mankind in civilization and refinement. In this 
process of upward differention, woman's nature 
became just as complex as that of man did, and 
no more. 

The Matuna is the first form of society that pro- 
vides social functions corresponding to the differ- 
ences of sex. Consequently it is the first in which 
it was possible for woman to fill her true sphere of 
action, or for man to fill his completely and exclu- 
sively. The sexes may make temporary exchanges 
of social functions, as already explained in this 
chapter. 

The polarity of the sexes, which we have been 
considering, finds its most intense expression in 
that high and enduring attraction which we call 
Marital love, the pairing of the sexes. The two 
officers or members w T ho are united in this degree, 
should also have their other faculties developed in 
harmony with each other. Persons of widely-con- 
trasted characters should not unite, for they would 
not see things in the same light, and therefore 
could not work in that close union demanded by 
this kind of love. And the effect of such a union 
upon the offspring would not be good. If a person 
have an organ somewhat deficient, he may make 
up or neutralize the deficiency by uniting with one 
who has the organ better developed. Persons may 
be paired in office and in labor, without loving 



100 SAFENA. 

each other maritally, but in a full development of 
society this love should also unite them. 

There can be no true Marital Union without the 
existence of mutual love between the parties. If 
love ceases, then the union must also cease, under 
all conditions. The bond of unity is internal, not 
external. Love is not voluntary. When persons' 
have made mistakes in choosing their mates, they 
should be allowed every opportunity to rectify 
their mistakes and form true unions. 

In the maturity of our Race, a marital union 
will doubtless be as enduring as life itself. And 
children may be paired in the Matuna at an early 
age, though the amount of marital love between 
them would be very small, for this is a group that 
comes into full activity only with mature years. 
It is a part of the duty of the Devoter and Fidel a 
to furnish all unmated persons with every possible 
facility for becoming acquainted with those who 
are likely to prove adapted to them. 

We learn from the polar law that Marital love 
is dual. Yet the law of Form proves clearly that 
because Love is at the extremity of the minor axis, 
therefore it must, like Appetite, be related to many 
objects, receiving force from them, and in turn in- 
spiring them with its sweet attraction. That this 
exchange actually takes place, a little examination 
will convince us. For illustration, let a man enter 
a company of women, one of which is his mate, and 



MENTAL POLARITY. 101 

the rest simply entertaining a strong feeling of ad- 
miration for all his traits of character, united with 
personal friendship and sympathy of thought. Now 
let him converse with them upon Marital love, 
descanting upon its laws and its beauty. While 
doing this, not only do they receive the verbal ex- 
pression of his ideas, but the nerve-force radiated 
by each of his mental groups, the Marital no less 
than from the rest, passes to each of the company, 
and blending with theirs, is received by them in 
varying degrees, the most fully of all by his mate. 
The nerve-force radiated by the group of love is 
love itself, and hence the company receive love 
from him. And he in turn receives love from 
them through the same channel. To say that these 
lesser blendings are not love, while the fuller one 
with the mate is, would be like saying that a pint 
of wheat differs in quality from a bushel. While 
the central love is dual, uniting two only, there are 
minor loves, which never extend to the ultimate 
physical expression. Love is adjacent to Friend- 
ship, and many of the lesser manifestations of the 
two are alike, or at least not distinguishable with- 
out careful analysis. 

If Love were not so related by position and ac- 
tion as to excite every other faculty of mind and 
body to the highest degree of intensity, then off- 
spring might fail to inherit a complete organization. 

Persons who do not love each other, and cannot 



102 SAFENA. 

give their children a good mental and physical 
structure, have no right to become parents. For 
every child has a right to good prenatal conditions, 
as these mould the character and influence the whole 
destiny of the individual. All impressions made 
upon the maternal mind and body during this pe- 
riod are communicated, in a greater or less degree, 
to those of the child. The laws of transmission 
place within our voluntary control a most powerful 
instrument of human exaltation. Both parents 
and society are responsible for the organization of 
every person. There can be no greater crime 
against the individual than that of making that 
organization defective and bad. It is for the vital 
interests of society that all parents should have 
the favorable conditions which these laws demand, 
and society has a right to institute these conditions 
and demand their observance. 

Every child has a right to acquire, in the least 
laborious way, the general fund of learning pos- 
sessed by society, and to occupy a definite place in 
its organized industry. And conversely, society 
has a right to protect itself from the evil results of 
ignorance by insisting upon the education of every 
person. During the first ten or twelve years of 
life, the instruction should be chiefly oral, and by 
means of natural objects, models, pictures, symbols, 
and experiments. The child seeks this method of 
its own accord. It learns theories from their em- 



MENTAL POLARITY. 103 

bodiments, receives science through art. No one 
should have the care of children who is not able to 
answer intelligently the questions which they nat- 
urally ask. 

After the oral period, the child may study regu- 
ular treatises, and master the general laws of the 
sciences, as presented in the Matunal Series. There 
is not a single great branch of science that may not 
be used to advantage by every person. Besides 
the general knowledge, acquired alike by all, each 
person w T ould study special and elaborate text-books 
upon the branch which he had selected for his chief 
pursuit through life. 

In the Matuna, the Parentors and Pieters have 
the principal care and control of children. This 
enables the parents to be much with their chil- 
dren, without being burdened with them. Like 
the parents, the children work and play in all of 
the groups, though under the lead of the Parental. 
The Matuna provides for the special and regular 
culture of each group of faculties, and it is thus 
the only society that secures to all of its members 
an integral education. 

The period during which a child is dependent 
upon its parents is short when compared with that 
in which it is an active member of society, its 
youth, maturity and old age. Therefore society 
has a much greater right than the parents to con- 
trol the child's development. It is indeed impossi- 



104 SAFENA. 

ble for the parents to give the child a true or full 
education without the aid of society. 

In the structure of the temple, and in all of the 
social activities of matunal life, the laws and rela- 
tions of science are so directly and so attractively 
expressed, that every child will learn them with- 
out conscious effort, they will be interwoven with 
its happiest experiences. For the same reason, the 
rhythmic industries of the Matuna will seem to the 
expanding mind of childhood to be such free and 
natural expressions of its aspirations and emotions, 
that children will earnestly and cheerfully unite 
in the various labors from simple attraction. Play 
has only the semblance of reality, it is at best a 
fruitless tree, and never satisfies even children. 
But the matunal labors are made to be so fully in 
harmony with our natures, that they have all the 
charm of play, with the deeper charm of fruition 
in the best and most enduring results. The day 
and night are divided into twelve periods of two 
hours each, instead of into twenty-four hours, and 
seven of these periods are devoted to manual la- 
bor, study, social intercourse, and amusements, and 
the remaining five to repose and sleep. As a gen- 
eral rule, no one kind of study or labor will be con- 
tinued for more than one of these periods during 
any one day, and consequently neither children nor 
adults will become wearied, exhausted, and disgust- 
ed, as was generally the case in the old societies. 



CHAPTER SIXTH. 

NERVATION. 

MATTER and Force, if not the same thing, are 
inseparable. What we know of Matter is 
motion or force, and what we know of Spirit is 
only motion. They differ from each other in be- 
ing more simple and more complex, lower and 
higher, more fixed and more active. In studying 
Spirit we are to learn certain methods of action 
which are mental, just as in studying Matter we 
learn other methods which we call physical. The 
actions and the method are all that we can know 
in either case. 

No particle of matter can by any possibility be 
divested of motion. The motion is not something 
imparted to matter and residing within or behind 
it. There is no such thing as absolute rest. We 
always measure one motion by balancing it with 
another. It is time that we forever dismiss the 
shallow vagaries of those thinkers who teach that 
behind all that which we can learn through the 
senses lies the Reality, the noumenal. Let us 
learn that Thoughts have form, size, position, 

105 



106 SAFENA. 

and all of the properties essential to matter. An 
image on the retina of the eye may be considered 
as composed of many points or waves of motion, 
occupying definite positions with regard to each 
other. When transferred to the brain, they must 
still occupy the same relative positions. If the re- 
lations of two impressions to each other were not 
like the relations of the objects which produced 
them, then we could never know what the latter 
were, for our only way of discovering them is by 
comparing the impressions which they produce. 

If a person studies the action of mind in an- 
other person, he may occupy just as secure ground 
as he w T ould were he to study the vital phenomena 
of a plant or an animal. But if he attempted to 
study the mental laws alone or chiefly through 
consciousness of his own mental action, by intro- 
spection, as the metaphysicians did, then his failure 
would be as signal and complete as theirs. The 
best of them could not so much as explain how 
the mind operates in lifting the finger. Nor did 
they pretend to do this. We should hesitate long 
before calling Mechanics a science if it could not 
so much as explain to us how the mechanism of 
a watch did the work of recording time. The 
method of those thinkers was as false as it would 
have been to attempt to learn the structure of the 
brain in the same way. The brain is not conscious 
of its own action and form. 



NERVATION. 107 

We see certain actions in our fellows, and we 
trace them to certain brain organs, and find them 
acting by definite methods. The same actions in 
ourselves are accompanied by what we call con- 
sciousness, but this is no reason why we should 
conclude that this consciousness is anything more 
than the focalization of our brain action. 

The great forces of the Universe may be re- 
solved into seven : Gravity, Heat, Chemical force, 
Light, Electricity, Magnetism, and Fena or Nerve 
force. The general laws of these may be expressed 
in a condensed form as follows : 

They all radiate from their points of emission 
in minute waves, the vibrations being transverse 
to the wave course. 

They vary in power inversely as the square of 
the distance. 

They may interfere with and neutralize each 
other. 

They are persistent or indestructible, the entire 
quantity of force or motion in the Universe re- 
maining always the same. 

They are mutually convertible, any one can be 
changed into either of the others. 

They are all polar, or display the eoncert of 
attraction and repulsion. 

Their polarity gives rise to the distinctions of 
sex in the domain of organic life. 

It is not possible to understand mental action 



108 S A FEN A. 

without applying all of these laws, for they are 
quite as true of fena as of the other forces. 

Fena is the highest of the seven forces. Whether 
compound or not it acts as a simple unit, and must 
be so considered. It is but a more intense mani- 
festation of the ordinary vital force of the body, 
displayed specially by the brain and nervous system. 

The nerve force most nearly resembles Light, 
yet it bears many analogies to magnetism. Like 
the latter, it usually travels along special conduct- 
ors, in this case the nerves, but at a rate exceed- 
ingly slow in comparison. The two should never 
be confounded, or have the same name applied to 
them. 

Fena often appears as light under a slightly in- 
creased intensity of common vision. In such cases, 
it usually presents the appearance of a delicate, 
soft, and diffused light, surrounding the head and 
form. At others it appears in glowing bands of 
varying intensity, like the aurora. And at other 
times still, it forms beautiful iridescent clouds, at 
a greater or less distance from the person. They 
often display a most marvelous delicacy and re- 
splendence, far beyond reach of the painter's art. 
Thought is motion of the nerve force, and there- 
fore we use no figure of speech when we speak of 
the light of the mind. 

When an organ is excited and active, its Fena 
will be bright and intense, flashing up vividly, but 



NERVATION. 109 

it will be dull and obscure when the organ is in- 
active. We correctly express this by saying that 
our minds feel bright or dull, as the case may be. 

A well cultivated and properly used organ gives 
forth a nerve light that is pure and clear in color, 
but from an organ in the opposite condition, it will 
be foul and impure in tone. It is literally true, 
then, that a good person is a light of the commu- 
nity, and that the bad dwell in darkness. The 
fena from the seven upper groups often assumes 
the form of a seven rayed crown, when viewed 
from the side. The good do not wait for another 
world before wearing their crown of living light. 
And it can only be secured by true culture and 
right action. 

Law of Nervation. The Fena from each 
organ and group has its own distinctive 
color. The waves of fena arising in any 
organ are divided into two sets, one of 
which flows in the direction of the fibres, 
and the other radiates through the cells 
toward all of the surrounding organs. 

In the Perceptive group the fena is of a bluish 
gray ; in the Retentive clear blue ; the Reasoning- 
very light blue ; the Fraternal emerald green ; the 
Unital delicate lemon yellow ; the Marital orange ; 
the Parental amber ; the Sensitive salmon ; the 
Vigorous scarlet ; the Ambitious reddish purple ; 

10 



110 SAFENA. 

the Defensive dull red, and the Impulsive dark 
red. The principal color of the Intellect is blue, 
of Affection yellow, and of Impulsion red. These 
are the primitive colors in nature, from which all 
others are formed. The special colors of the 
groups have a different order of arrangement from 
those of the prismatic spectrum. 

Every color is a definite kind of force. It must 
follow from this that if each group invariably ra- 
diates a certain color, then that color in external 
objects must be the one most directly related to it, 
tending to excite and please it, and must be the 
most expressive of its character. And the accords 
and relations between any groups are accurately 
represented by those of their respective colors. 
Thus lemon yellow and dark red are polar in the 
first degree, the same as the groups of Unity and 
Impulse. So, too, are the emerald green of the 
Fraternal group and the dull red of the Defensive. 
Here, then, we may learn all of the harmonies of 
color, and their applications to the purposes of art. 
The symbolism of colors need no longer be arbi- 
trary. 

By embodying these mental harmonies of color 
in our temples, landscapes, costume, and other 
objects, we may make color exert a powerful 
and permanent influence in securing our personal 
and social happiness. In color, as in the nar- 
rower sphere of music, the most wonderful and 



NERVATION. Ill 

inchanting harmonies must be those of human 
creation. 

Each person should wear in his costume the 
colors belonging to his dominant organs, or else 
the polar complements of these in some one of the 
four degrees. A person with large Fraternal or- 
gans should wear green as the dominant color, or 
its complements dull red, or amber, or orange 
scarlet. One with large Vigoral organs would 
wear scarlet, or its complements salmon, or orange 
green. Those with the Reasoning organs large 
would wear light blue. These examples illustrate 
the application clearly. When one person of a 
company wears a complementary color, all of the 
rest should wear complements of the same degree, 
to be in accord. The male and female in each 
pair differ by wearing darker and lighter shades 
of the same color. The Artuna and Latuna wear 
brown and white, these being the masculine and 
feminine colors of unity. All of the members 
may at times wear these two colors. 

At the annual meetings of the Matuna, and the 
semi-annual ones of the Matos, the members, to 
the number of many thousands, will arrange 
themselves in the form of a vast flower, the groups 
of the same kind from all of the tavus uniting to 
constitute each petal of the flower. The petals 
will then be all unlike. The members will then 
pass through a series of evolutions in which they 



112 SAFENA. 

will change so that each petal will represent all of 
the groups at once. Many changes may be made, 
each one bringing together new polarities of color 
and character. These evolutions do not simply 
amuse, but they afford a positive and harmonic 
cultivation of all of the faculties, more powerful 
and enduring than music can give, though this 
lends its lofty strains to the grand concordance. 

The colors of the Matunal temples follow the 
same rules here stated, as seen in the arches and 
other parts of the Golden Portal. In the distri- 
bution of cultured plants, these laws of color may 
also be applied. 

Every object radiates forces which impress an 
image or images of itself upon all surrounding 
objects. The photograph is only an extreme ex- 
ample of these images. They cover and represent 
every object and condition. The world is an end- 
less gallery, wherein the history of its myriad ob- 
jects is painted with marvelous fidelity, and re- 
peated a thousand times. These images can be 
evoked by proper processes. The nerve force may 
attach itself to any object and make an enduring 
impression. This impression will reflect not only 
the permanent character, but the temporary con- 
dition of the organ or part from which the fena 
came. A sensitive person by coming in contact 
with the object may feel and describe accurately 
the impression which it has received. Thus from 



NEEVATION. 113 

a manuscript letter, held in gentle contact with 
the forehead or the hand, the whole character, per- 
sonal appearance, and even the thoughts, of the 
writer at the time of writing may be described. 
These impressions may last for years or centuries. 
Not only all objects which human beings have 
touched may be read in this way, but even the fos- 
sils of the earth's stratified rocks may be made to 
yield up the history of their formation and subse- 
quent conditions. Whether we wish it or not, we 
are all leaving a legible and durable record of our 
lives, thoughts, and motives. 

We actually impart somewhat of our own being 
to everything we touch. And w r e in turn as con- 
stantly receive from the accumulated forces left by 
others. The presence of a large number of wise 
and good persons in any locality fills the place 
with a fena-sphere of light which may last for 
years. Such a luminous mental sphere is highly 
favorable to clearness of thought and social har- 
mony. 

Our most secret thoughts extend their nerve 
force to our fellow beings, and affect them for good 
or ill. Neither of the parties may be conscious 
of this, but the effects are none the less certain. 
We are therefore responsible to our associates for 
every thought we entertain as well as for every act 
we perform. We cannot sever our relations with 
humanity, nor can we escape from the influences 
10* H 



114 SAFENA. 

of others. Even a knowledge of the existence of 
wrong may tend to excite wrong actions in the 
knower, and the wide publication of crimes and 
wrong-doing is an injury to the whole community. 
It is for our own interest that there should be no 
suffering in the world. The good of one is in the 
good of all. To a great extent, we must all rise 
or fall together. No person could become perfect 
in character while the larger part of those around 
him were debased and ignorant. Every age con- 
centrates some of its surplus energies in the pro- 
duction of great minds to lead its thinking and 
direct its energies. 

In the true and natural action of twenty of the 
higher social organs, their fena flows out from one 
person to another as its object, and is answered 
by a returning current from the latter person. On 
the other hand, only six organs have self as the 
first object upon which their actions terminate, and 
all of these are low organs except one. Thus our 
high and true life is through that of others. We 
can maintain it only by perpetual interchange. 
We must look out and not in. If we seek to draw 
everything to ourselves, we must of necessity con- 
tract our mind and our pleasures. To give is to 
live. In this way all humanity is made one, and 
we receive the full benefit of its united life. We 
must seek the good of others in preference to our 
own, but as a part of humanity, the benefits are 



NERVATION. 115 

reflected back upon ourselves, not only by the 
direct personal actions of others, but in the vast 
results of concerted social activities. If each 
person acted directly for self alone, as the lower 
animals do, the advancement of the race in know- 
ledge, art, and happiness, would be impossible. 
The selfish organs of the back head would defeat 
themselves if allowed to lead. Humanity must be 
regarded as a unit, made up of the past, the pres- 
ent, and the future. We inherit the results of 
many centuries of human culture and development. 
And we should violate the deepest law of social 
unity, if we in turn did not labor for the present 
and future welfare of Humanity. When we di- 
rectly seek the good of others, our actions are not 
selfish, although we know that the ultimate result 
will be the securing of our own happiness. It 
cannot be wrong to know this. We obey the in- 
herent attractions of our nature, the actual forces 
of the higher faculties, in doing good. These 
attractions are our motives. 

The fena may extend between those who are 
great distances apart, and convey expressions of 
thought and emotion even more exact than by 
words. In these cases of mental telegraphing, the 
nerve force may pass along through the air, or be 
conducted along solid objects, as along a road 
where the person has traveled. Many obstacles 
interfere with the common use of this method of 



116 SAFENA. 

communication. Every advance in culture will 
make its use more frequent and certain. These 
impressions are sometimes so distinct that we see 
places or circumstances many miles distant, or 
seem to see, with perfect distinctness, our actually 
absent friends close by our side or before us. We 
may even seem to touch them, and hear them 
speak. We are by nature social beings, and a 
universal sympathy may through these channels 
unite all human beings in one vast composite life. 

Great teachers affect the world and their follow- 
ers profoundly, not alone by their example and 
doctrine, but also by the impartation of fenal in- 
fluence. They become in a literal sense the life 
and soul of great movements. The fena of a good 
person may powerfully assist a weak and erring 
person in becoming strong and good. In this way 
we must bear one another's burdens, and perpetu- 
ally make atonement for our fellows. In some ex- 
periments which have been made, the voluntary 
exertion of nerve force in one person has enabled 
that person to control for a time the muscular 
movements and apparently the whole thoughts of 
another. But such experiments are not normal 
uses of nerve force, like the other examples cited. 

The fena from large and active organs extends 
farther than from small and inactive ones. The 
same is true of the front and upper, when compared 
with that of the lower and back head organs. The 



NERVATION. 117 

latter point toward the earth and so must soon stop. 
When two friends approach each other, the fena 
from the different organs unites, and there is a 
most beautiful play of colors as these currents meet 
and blend, one after another. When the two friends 
become fixed in position, the waves returning to 
each give a new series of luminous harmonies. 
Sometimes the fena from some organs will blend 
and that from others will not. In that case the 
friends cannot fully sympathize. When the blend- 
ing is complete, we read the very thoughts of our 
associates. 

The fena from an attractive organ in one person 
may often flow outward, and meeting the repulsive 
force from another person, may neutralize the 
latter by equaling or exceeding it in quantity. 
In this way we may overcome evil with good. It 
is not by passively yielding to the evil, but by the 
active exertion of an opposite force. This is a 
nobler way than to meet repulsion by repulsion, 
for it calls our own higher faculties into activity, 
and tends to excite those of the wrong doer. The 
force which we impart is from the organs of love, 
and hence this is, in one sense, loving our enemies. 
Not by receiving their evil as we receive the love 
of a friend, but by changing that evil to good. 

When the repulsive fena of a person is directed 
against us, we are usually repelled from that per- 
son. But the repulsive force of two persons may 



118 SAFENA. 

act in concert instead of antagonism. In this 
way the courage of a leader arouses and inspires 
that of his followers. 

The most rapid and intense exchange of fena 
takes place by gentle, or even close contact. By 
touching the mental organs or their signs with the 
fingers, and remaining passive, we perceive the pe- 
culiar kind of force radiated by each. It was by 
this means, through a great number of careful ex- 
periments, that the true location of the organs was 
finally discovered. All persons are more or less 
susceptible to these fenal impressions. 

In caressing we touch the organ or sign which 
we wish to express. The signs of Friendship, 
Parental, Filial, and Marital love, are in the lips, 
and hence kissing naturally expresses either one or 
all of these affections. This reception of pleasure 
and force is as real as that through the food we 
consume. 

The actions of the organs give rise to motions 
of the head, body, and limbs, in the direction in 
which the fibres point. The coronal organs ele- 
vate the features of the face and the limbs, but the 
basenal organs depress both. Many of these mo- 
tions are matters of common observation, as the 
lofty bearing of Pride, the bowing of Submission, 
the erect attitude of Firmness and Integrity, or 
the reaching down and forward of Appetite. 

Through the front organs we are attracted to 



NERVATION. 119 

what is in front of us, and move forward. The 
organs of the back head repel us from what is 
behind us, and though pointing in an opposite 
direction, yet they act in concert with the front, 
attractive organs, because their force is repulsive. 
The back organs produce backward motions of the 
limbs, but not such as to cause the general move- 
ment of the body to be in that direction. 

The attractive motions which we make may be 
either from or toward ourselves. They are from 
us when we are attracted to some object, and to- 
ward us when we wish to attract some one to us. 
For instance, the organ of Fraternity causes us to 
raise and extend the hand to grasp that of a friend 
whom we may meet ; but in beckoning any one to 
us, we reach out the hand and draw it back toward 
ourselves in the same direction. The organs of 
either half of the brain usually affect the limbs on 
the opposite side. In the instance before us, this 
causes the right hand to be raised in the direction 
of Fraternity on the left side. 

The repulsive motions are always made from us, 
as for instance, the motions of stamping, pushing, 
and striking. But when the repulsive organs act 
in concert with and as servants of the attractive 
ones, then the motions may be either from or 
toward ourselves. The motions in cutting down a 
tree are in the line of Destruction. The motions 
of hewing are in the same line ; this is destruction 



120 SAFENA. 

for the sake of construction. In planing and 
using a chisel, the movements are in the line of 
Construction, modified by Destruction and Aggres- 
sion, as part of the force comes from the latter 
organs. When a carnivorous animal strikes its 
prey, the motions are in a line between Construc- 
tion and Destruction : it destroys the prey that it 
may construct its own body out of the materials. 

By taking the map of the mental organs given 
in the second chapter, and comparing it with the 
drawing of the brain, we may readily learn the 
direction of all gestures, and hence only the more 
important ones are given here. 

The Perceptive organs cause downward and for- 
ward motions, as in the picking up and examining 
of objects. 

Attention points the forefinger directly forward, 
and slightly upward when acting under Eeason, as 
when pursuing a close and direct train of thought. 
Planning, Imagination, and Inspiration extend the 
hands outward, upward, and forward. Inspiration 
may also move the hands toward each other. 

Modesty and Reverence draw the hands close to 
the side of the body, or when acting under the in- 
fluence of the higher social faculties, they may 
raise and clasp the hands. 

The Parental and Marital organs cause the up- 
ward and forward motions of caressing, the clasp 
and the embrace. 



NERVATION. 121 

Kindness throws the head forward and up, and 
raises the hands in the same direction when ren- 
dering assistance. Friendship has nearly the same 
gesture as Fraternity, but causes a closer clasping 
of the hand or person. 

Hope raises the hands upward and a little for- 
ward. Unity raises the hands above the head, 
slightly forward, and near each other, with the 
palms inward. 

Integrity raises the hand directly upward by 
and above the side of the head. Justice may also 
be expressed by extending both hands horizontally 
forward with the palms upward. They then take 
the line of Reason, the intellectual organ of justice, 
modified by Attention and the Perceptives. Con- 
trol draws the hands and arms close to the side. 

Self-esteem chiefly expresses itself in the carriage 
of the head and form, giving the well-known atti- 
tude of pride. Defence moves the limbs back and 
to the sides, as seen in animals when kicking. 
The motion of striking with one's fists is in the 
same line, reversed by the signs of Defence in the 
back of the hand and arm. Aversion and Pro- 
fanity cause motions still more downward than 
those of Defence. 

There are many compound gestures, produced 
by a number of organs, and usually led by one. 
These are easily calculated when once we know 
the separate gestures of the organs concerned. 
11 



122 SAFENA. 

The vocal gestures or Inflections follow the same 
law. Thus the organ of Reason, which asks ques- 
tions, points somewhat upward. Hence all ques- 
tions have the rising inflection either at the end 
of the sentence or upon a principal word. The 
returning answer must reach us through the same 
organ, and of course take a downward direction to 
do this. Therefore answers have the falling inflec- 
tion. The upper organs give rising and the lower 
ones falling inflections. Supplication, entreaty, 
sympathy, praise, ambition, hope, and affection, il- 
lustrate the first, and authority, aggression, aver- 
sion, contempt, profanity, and other manifestations 
of the lower organs illustrate the second. The 
monotone may express either the upper or the 
lower organs. The circumflex, or union of up and 
down slides, is properly used in irony, where we 
say one thing and mean another, or in some cases 
expressing surprise or a sudden turn of thought 
and feeling. 

In the Matuna we make gestures in concert to 
illustrate the mental harmonies. For if certain 
faculties produce pleasure when successively or sim- 
ultaneously called into action, then, by making 
the gestures which are expressive of these, we may 
evoke the same faculties and the same pleasures, 
to some degree. For example, all of the members 
would make in concert and succession the gestures 
of Appetite, Piety, and Unity: or of Color, 



NERVATION. 123 

Eeason, and Eeform ; or those of Secresy, Control, 
and Serenity ; or, we may make those of Order, 
Protection, Control, Eeason, Truth, and Serenity. 
At the same time, the music is made to address the 
same faculties. Or, each group may make the 
leading gestures belonging to it, while the comple- 
mentary groups respond with those belonging to 
them. 

The natural language of gestures is in no way 
arbitrary or dependent upon custom. For the 
gestures of any given faculty are the same in all 
ages, among all nations, and in all degrees of cul- 
ture. We have no more right to use false gestures 
than false words. The fibres of the organs are 
slightly curved, and this causes the gestures to be 
in curved lines. Easy manners are a truthful ex- 
pression of mental harmony, though these may be 
sometimes merely assumed. This mimetic law fur- 
nishes a positive and definite proof of the law of 
location. Here, as everywhere else, we see the per- 
fect harmony between the mechanism of the brain 
and human actions which are its consequents. 

The second set of nerve waves establish a uni- 
versal sympathy among the organs, strong in pro- 
portion to their nearness. Not one can act without 
affecting every other one in a greater or less de- 
gree. 

In cases where the organs are evenly developed 
and cultivated, these currents pursue as nearly di- 



124 SAFENA. 

rect curves as the convex surface of the brain will 
allow. For instance, a current from Excitement to 
Serenity flows over Caution, Homelove, Patriotism, 
Integrity, and Persistence. The harsh, angular 
character of the waves when they start from Ex- 
citement is slightly modified by Caution. At 
Homelove and Patriotism they become much more 
quiet and smooth. Still further on, Integrity im- 
parts to them somewhat of steady and even 
strength, and Persistence gives them greater uni- 
formity. At the end of their course, Serenity im- 
parts its gentle influence. The force of each organ 
tends to make the passing current resemble itself 
in character. When the current is at Integrity, or 
any other point of its course, it may send currents 
directly down to the brain centres, along the fibres 
of the organ over which it may be at the time. At 
the same moment with the first described current, 
another may flow, almost unmodified, along the 
fibres of Excitement to the Latu, and thence along 
the fibres of Serenity. So that the latter organ 
may receive from Excitement two kinds of force 
at the same moment. If the intermediate organs 
were small and inactive, the first current would 
pass around them, and over larger and more active 
ones. These illustrations will apply to all of the 
organs. We cannot clearly understand mental 
action without taking these varied currents into 
account. 



NERVATION. 125 

A current of fena starting from Attention and 
flowing in the direction of Prevision, Unity, Self- 
esteem, and Aggression, around the central ellipse, 
would become slower and slower as it receded from 
Artu, the centre of Attention. After it reached 
Liberty its speed would gradually increase toward 
Appetite and Ardor, until it reached its starting 
point. This corresponds to the law of Radius 
Vector of the planets. The shorter the fibres of 
any organ are, the less will be the time required to 
perform the circuit. 

A current of nerve force from one organ may 
meet and neutralize that from another by inter- 
ference. The new resulting force may be easily 
estimated by considering what the two organs 
were, and over what organs their currents met. 
Any impression or force in the brain is converti- 
ble into any other. And the nerve force may be 
converted into either of the other forces. The 
conversion of mental into physical force is attended 
by conditions which make the measurement of the 
former difficult. There may be two persons with 
brains of equal volume and using equal quantities 
of blood, and yet one may think with success and 
power, and the other with feeble failure. The 
different results arise from the wide differences in 
the texture, the particular shape, the education 
and external conditions of the two brains. That 
the relation between mental and physical force is 
11* 



126 SAFENA. 

exact in regard to quantity, is most clearly proved 
by the fact that we know precisely how much 
nerve force to expend in order to make the muscles 
contract to any required extent. Were this not 
true, our motions would all be uncertain, and there 
could be no mechanic arts. 

If a large current of fena attempt to pass along 
nerves too small for it, a part of the fena will be 
converted into a galvanic current, and then the 
person will feel those thrills which all have expe- 
rienced when under excitement. 

The organs of Inspiration and Imagination are 
located at the junction of the Reasoning, Fraternal, 
Marital, and Parental groups. It follows that a 
multitude of currents must meet and be converted 
over these organs. Out of these conversions would 
naturally spring the whole system of metaphors 
and figures of speech which form so large a part 
of all languages. For if the fena of one organ 
may be converted into that of another, then the 
verbal terms of expression may be transferred be- 
tween them. 

The forms of speech are often direct expressions 
of mental laws. We speak of those actions which 
spring from the superior organs as high, lofty, 
noble, exalted, and heavenly ; while of those which 
result from the basenal organs we speak as low, 
debased, ignoble, and earthy. We speak of past 
time as behind us, for the back head organs attract 



NERVATION. 127 

us to the past. We speak of the Tree of Life with 
its twelve kiuds of fruit, and say that the heart is 
a garden. Mental science now demonstrates that 
this which appears like mere metaphor in lan- 
guage, a play of the fancy, is produced by posi- 
tive and permanent laws of our brain and mental 
structure. All real poetry is a mathematically 
exact expression of truth. Science in its maturity 
becomes poetry. It comes not to destroy these 
expressions of beauty with which the literature of 
the ages has been adorned, but to show how these, 
and a multitude more which it only reveals, can 
be embodied in our actual life and surroundings, 
in our eating, dancing, costume, dwellings, indus- 
tries, and in all the forms of social intercourse. 
Over all of these it throws the charm of rhythmic 
harmony, which found in poetry its partial and 
feeble expression. 

Language is full of examples showing the cor- 
relation of sensations. We say that we smell of a 
flower and see that it is sweet. We speak of sweet 
faces, sweet flavors, and sweet sounds. Light, 
heat, sound, odors, and flavors, are all believed to 
consist of waves, and between these, in the different 
forces, are definite similarities of length and form. 
But if we should make an exact diagram of the 
sound waves, it would not produce the same im- 
pression through the eye that the sound waves did 
through the ear, for the color waves now exist in 



128 



SAFENA. 



addition. Yet they would suggest each other. No 
description of any sensation or emotion could con- 
vey a perfect idea of it to a person who had never 
felt it. Each mind must perceive them for itself. 
Yet the organs of one sense may sometimes par- 
tially perform the duties of another. We may, for 
instance, perceive sounds through touch. 

Each note of music definitely affects some one 
organ or group of organs. The harmonies of music 
excite and reflect those of the organs. If two notes 
of music bear a certain harmonic relation to each 
other, then a corresponding relation exists between 
the two organs which these notes affect. 

The following table presents some of these re- 
lations as at present understood. Above the par- 
allel lines the sounds belong to the treble, and 
below them to the base clef. 



TABLES OF SENSE-HARMONIES. 



Groups. 

Ambition. 

Memory. 

Reasoning. 



Organs. 
Liberty. 



Kindness. 



Fraternal. 

Unity. 

Marital. 



Color 8. 

Purple. 
Crimson. 
Blue. 
Light Bl. 
Blue Grn. 

Emerald 

Green. 

— Lemon 

Yellow. 

Orange. 

Friendship. Orange 

Green. 



Sounds. 
Si. 
Si. 
La. 
Sol. 
Sol. 



Mi. 
Re. 



Flavors. Odors. 
Acid. Acid. 



Acid. 

Alkali. 

Alkali. 



Acid. 
Alkali. 
Alkali. 
Fragrant. 



Fa. Sweet. Sweet. 



Sweet. Jasmine. 
Aromatic.Rose. 



Re. Sweet. Pinks. 



NERVATION. 



129 



Groups. 

Vigorous. 
Perceptive. 



Organs. 
Integrity. 



Color 8. 
Scarlet. 
Red. 
Bluish 
Gray. 



Sounds. Flavors. Odors. 

Re. Sub-acid. 

Do. Acid. Acid. 

Sol. Acid. 



Parental. 

Sensitive. 
Defensive. 
Impulsive. 



Amber 
Yellow. 
Salmon. 
Dull Red. 
Dark Red. 



Mi. 
Mi. 
Re. 
Do. 



Sweet. 
Sweet. 
Acid. 
Acid 
Bitter. 



Pineapple. 
Violet. 
Acid. 
Pungent 
Acid. 



We express some of these relations when we 
speak of bitter hate, sour tempers, and pungent 
sarcasm ; or of love, friendship, and social inter- 
course as sweet. When all of these relations are 
understood we may institute harmonies for all of 
the senses. Nor need we imagine that we can live 
harmonic lives before this is done. Through these 
relations we may cultivate or depress any faculties 
we please. 

Food can affect us in three ways ; first from the 
simple nutrition of its chemical elements, second, 
by the effect of its odors and flavors upon the fac- 
ulties, and third, by calling the different faculties 
into exercise in cultivating its different varieties. 
For illustration, we would feed a person in whom 
the social organs were deficient upon food in which 
the sweet odors and flavors predominate. As in 
music the arrangement of the notes awakens our 
faculties in harmonic succession, so in eating we 
I 



130 SAFENA. 

arrange the articles of food so that the odors and 
flavors awaken the faculties harmoniously. Thus 
cooking becomes a high art. The food, like the 
groups we cultivate, varies each day of the week. 
The relations of food are treated more at length in 
the sixth volume. In dining, the members of a 
tavu arrange themselves in groups as on other oc- 
casions. 

If in colors we place red and black, or red and 
blue, side by side, we produce discord. They 
must be harmonized by other colors between them. 
And so in grouping the members of a society, in 
pleasures, in labors, or in eating, we blend and 
harmonize characters otherwise discordant by the 
persons who are between them. The grouping and 
harmonies of the organs furnish us a clear guide 
in these arrangements. 

All knowledge is formed by uniting impressions. 
And these must all reach us through the seven 
senses, Touch, Heat, Taste, Smell, Hearing, Sight, 
and Nervation. The harmonies which can only 
be known to us through the senses, must be the 
effective instruments for the highest, the most re- 
fined culture and happiness, the most exalted spir- 
ituality, which a human being is capable of at- 
taining. In the forms of society which preceded 
the Matuna, the wisest of men knew a scale of 
harmonies for only one of the senses, that of hear- 
ing, as expressed in music. The harmonies of 



NERVATION. 131 

Heat, Color, Forms, Odors, Flavors, and Charac- 
ters, in their relations to eaich other, and their 
effects upon the mind, were nearly or wholly un- 
known to them. So truly was this the case, that 
many thinkers imagined the gratification of the 
senses to be incompatible with a high spirituality, 
and that moral sentiments, justice, virtue, and hu- 
mane conduct, could exist quite independent of 
these instruments. We see how utterly impossible 
it was for them, in that deep mental darkness, to 
form any clear or full conception of what a com- 
plete life of human harmony would involve, much 
less could they reach or point the way to its prac- 
tical realization. The most glowing pictures in 
the noblest word-songs and prose descriptions of 
poet and seer, seem excessively narrow and barren, 
when compared with the multitude of varied and 
exalted harmonies which the natural laws place 
within the easy and certain attainment of all hu- 
manity. These criticisms of former conceptions 
apply no less fully to the ideas which were enter- 
tained of a life in the supernal spheres, and the 
felicity of Paradise. 

Although the sense of Touch, seated in the skin, 
is the base of the others, yet the causes which pro- 
duce the differences of complexion are not yet well 
understood. The dominant color of the skin in 
the Caucasian race is formed by mixing that of the 
Sensitive and the Vigorous groups. Were we to 



132 SAFENA. 

draw an inference from this, it would be that this 
race would be distinguished above all others for 
the union of sensibility and energy, for the elevated 
use it would make of the senses, and of the know- 
ledge acquired through them ; or in other words, 
for the greatest capacity for advancement. This 
is at least true of that race, whatever may be the 
cause. The most perfect complexion, in all re- 
spects, is that between the blonde and the brunette. 



CHAPTER SEVENTH. 

MENTAL UNITY. 

EVERY result involves the action of more than 
one law, All forces, as well as laws, are mutu- 
ally interlaced. The seventh mental law, which 
we are now about to consider, is in one sense a 
result and a summary of the rest. In studying 
mental action under any one law we must remem- 
ber that all of the other laws are acting at the 
same instant. Otherwise we should find the sub- 
ject a perplexing mystery. 

Law of Unity. In mental harmony the 
front faculties must lead us, the higher 
must rule the lower, the leaders must 
control their respective groups, and the 
Chiefs must rule the classes. 

Through the front organs and signs we are at- 
tracted to what is before us, and through the back 
ones repelled from what is behind us. Our attrac- 
tions and repulsions are proportional to our desti- 
nies, for they are the motor forces which carry us 
onward and upward. 

12 133 



134 SAFENA. 

By pointing in opposite directions, they act to- 
gether in securing one result. The organs of the 
side head being alike on each side, we are equally 
attracted or repelled from each, so that these do 
not determine our course. 

We naturally turn our faces toward attractive, 
and our backs toward repulsive objects. The 
organs of the senses, too, which are all attracting 
channels of force, are all in front. The general 
quantity of attractive force possessed by any per- 
son may be very well estimated by the fineness and 
delicacy of texture of the entire skin. That of 
the repulsive force may be measured by the length 
and strength of the spinal cord and column. 

There are three organs of the back head which 
are attractive in the first degree. These are 
Praise, Equality, and Gain. They are simply con- 
servative, not constructive, they desire stability 
without advancement. On the other hand, there 
are twenty-eight attractive organs of the front 
head. The true relative amount of our forward 
and backward attractions may be well estimated 
from this contrast. We must look forward and 
not back. When once a truth has been demon- 
strated, made a part of science, then it belongs 
alike to every succeeding age and to all mankind, 
and it can never grow old or become impractical. 
We must make what remains of the past serve the 
uses of the present. And the best preparation for 



MENTAL UNITY. 135 

any possible future must consist in filling com- 
pletely all of the requirements of to-day. 

Evolution or growth involves two great phases, 
the destruction of the old and the construction of 
the new. The front brain relates us to the con- 
structive, and the back brain to the destructive 
phases of all existence. The social organs are 
constructive through their internal, vital, attractive 
power. They unite men in societies, building up 
the vast fabrics of national and race life. They 
act in connection with the constructive viscera of 
the body. The intellect is constructive through 
the external application of law, art, and order. 
Love gives our central life, Wisdom and Will give 
its external forms. They are mutually dependent. 
In the Matuna there must be a similar dependence 
of the three branches of government, the Intellect- 
ual, Social, and Industrial. The force that pro- 
perly unites society flows from the social organs, 
its very nature is attractive, and if we sustain gov- 
ernments by either external or physical force, we 
violate a fundamental law of our existence. States- 
men have fallen into the gross and fatal error of 
selecting a part of the social functions, in some 
cases, those of two back head organs, Gain and 
Defence, and calling this government, while all of 
the rest were left to take care of themselves. The 
three classes, the twelve groups, are united in the 
brain by inherent laws of action, which affect all 



136 SAFENA. 

alike. We may well ask by what authority men 
have dared to separate in government those func- 
tions united by nature. If we should sever the 
connections of these classes in the individual, death 
would follow, and no less certainly will the social 
life and unity be destroyed by sundering these 
functions in the social organism. We have no 
right to found an organization upon mere opinions 
or guesses, as all of the churches were built, but 
just so fast as the social or spiritual laws of man's 
nature become demonstrated by science, just so 
rapidly should we embody them in the social 
structure. 

The mutual dependence of the different classes 
of society increases with every advance of the race 
in culture and civilization. As a consequence of 
this there is developed a far greater individuality 
of character. There never exist such extreme 
differences of character in savage life as are com- 
mon among the civilized. 

Each Class occupies about one-third of the head. 
Therefore we should devote one-third of our time 
and force, when awake, to the direct culture and 
use of the Intellect ; one-third to the social facul- 
ties; and the same amount to muscular labors. 
Love and all of the sweet and exalted pleasures of 
social intercourse have a far more conspicuous and 
important place in matunal life than in any of the 
older forms of society. Their sweetness and intens- 



MENTAL UNITY. 137 

ity are increased a thousand fold by the many 
new relations which are an essential part of this 
social structure. 

In the Matuna we secure the regular culture 
of all of the faculties by dividing the week into 
twelve days, and then devoting a part of each 
day to the special culture of some one group. 
Thus on the first day, the society or tavu would 
unite and perform, during a given length of time, 
or the whole day, those mental and bodily labors 
or amusements w r hich tend to develop the Impul- 
sive group. The second day they would in like 
manner take the Defensive group, and so on 
through the Ambitious, Vigorous, Parental, Mar- 
ital, Unital, Fraternal, Reasoning, Retentive, Per- 
ceptive, and Sensitive groups. Thus our daily life 
is a school, and our education is regular, integral, 
and perpetual. A description of matunal life dur- 
ing one week would involve a repetition of all the 
laws and ideas stated in this volume, for they 
are all brought into practical use during that 
time. 

The Intellect seems to be related to the morning ; 
the Social class to the middle part of the day ; the 
back head to the afternoon and evening ; and the 
base and interior range of organs to the night. 
Our daily employments may be arranged accord- 
ingly. 

The daily meetings or sessions are called Lu- 

12* 



138 SAFENA. 

ros, the semi-annual ones of the Matos are Lu- 
rotees, and the annual ones of the Matuna are 
Lurotas. 

The mental groups are the models for all of the 
groups of industry. Every muscular movement is 
in the line of some organ, and therefore expresses 
it. It is very clear from this, that we may classify 
our labors so that they will correspond to the men- 
tal groups, and that the same harmonies will apply 
to each. Only in this way can our labors become 
rhythmical, attractive, and harmonic. For exam- 
ple, the motions of Ploughing are in the line of 
Appetite and Construction, modified by Control ; 
Sowing grain is in the line of Planning, Imagina- 
tion, and Inspiration; Binding is in the line of 
Appetite, Order, Construction, and Control ; Pitch- 
ing grain is in the line of Construction, Order, and 
Reform ; Weaving is in the line of Construction, 
Imagination, Attention, and Equality. When 
these labors are done by machinery, of course the 
same muscles are not called into action. Labor 
excites the faculties not alone through the direction 
of muscular movement, but also through the forms, 
the colors, and the odors with which it brings us in 
contact. These may often be more powerful in 
their influence than the line of movement. Again, 
we must remember that faculties may be excited 
through their analogues and polarities. We may 
excite the group of Unity through the Parental, 



MENTAL UNITY. 139 

the Fraternal through the Reasoning, or Serenity 
through Control, as already explained under the 
polar law. 

Whatever surplus force is consumed by the ac- 
tivity of one organ leaves so much less for the 
others at that given time. Upon an average, and 
in proportion to its size, the brain receives five or 
six times as much as the other bodily organs of the 
materials of force, in the form of nutritient blood. 
This explains why mental is so much more ex- 
hausting than muscular labor. 

It is the normal office of the five lower groups 
to either collect materials for the use of the seven 
upper ones, or else to reject these materials when 
they have served their purposes. The upper groups 
elaborate these materials, giving them their highest 
and most complex forms, in thought and feeling, 
and in the expression of these through science and 
art. For this reason, the upper groups should 
rule the lower ones. And this harmonizes, as we 
have already seen, with the whole law of organic 
evolution. Whenever we allow the gratification 
of any back head or basenal organ to become the 
chief object of our existence, we are then failing 
to obey the law of unity. The fullest measure of 
happiness that we can receive through the senses, 
is when the many-sided forces of sensation, of 
which they are the channels, do not terminate 
their course upon reaching the Sensitive and Per- 



140 SAFENA. 

ceptive organs, but are carried upward and con- 
verted into forces of the higher faculties. 

The definitions of the front and the coronal 
faculties furnish us a code of Eight Action, for 
by the law of Unity it is right to make these rule 
our whole conduct. In summing up the more 
important of these, we learn that : 

We should be reasoning and provident, kind 
and truthful, fraternal and reforming, friendly 
and mirthful, hopeful and believing, worshipful 
and humane, devoted and loving, parental and 
pious, just and patient, vigorous and persevering, 
temperate and cautious, dignified and aspiring. 

In the early periods of human history the lower 
faculties ruled. Although this was not right, yet 
it was the best state of things that could exist in 
the rude and forbidding circumstances in which 
men were placed. There could not exist much 
justice and right in an imperfect social organism, 
because justice and right require the full action of 
all the faculties. It is as necessary to maintain 
the social form as that of the individual, to have 
all of its parts as well defined and as constantly 
filled by the appropriate officers as the body is by 
its organs. A person could not well fill the various 
duties of life if deprived of half of the brain, half 
of each feature and limb of the body, and wholly 
of two or three of the senses. The social structures 
of the past were not more complete in proportion. 



MENTAL UNITY. 141 

Men have vainly dreamed of human perfection as 
the result simply of individual development, for 
that development can not be general or universal 
in a low social organism. 

The coronal social organs give us inherent and 
permanent attractions toward the right, but they 
do not enable us to know in what the right con- 
sists. This knowledge must be acquired through 
Reason and other intellectual organs. All the 
system of morals had their direct origin in this 
source. Never, in any case, was a moral precept or 
truth first seen clearly through inspiration. Men 
found that theft, lying, bloodshed, drunkenness and 
other crimes were wrong, because they produced 
privation, distrust, physical, and social suffering. 
And what was called Conscience was the union of 
social attractions with ideas gained through the 
intellect. It is utterly and for ever in vain to seek 
the perfection of man through any system of 
morals. All men know that they should be just, 
but they cannot be so until they know what justice 
is. Justice consists in filling exactly all of those 
social relations which are included in the vast and 
complicated structure of the Matuna. Nothing 
less could satisfy a complete human being, nothing 
less fill the definition. Thus justice could not be 
understood until social science existed. 

All nature is made up of conditions and rela- 
tions, and in the term Right we include those 



142 SAFENA. 

which best secure human happiness and lead to it 
the most directly. In estimating the right or wrong 
of any action, we must carefully consider both its 
immediate and its remote results, its effects upon 
our direct personal happiness, and its possible ef- 
fects upon our associates or upon all mankind. An 
action may be directly painful or unpleasant to 
the performer, and yet its aggregate results to 
humanity may be happy. 

From what has been said of Right, it is easy to 
define its opposite, Wrong. It is that which is 
tortuous and painful, which cannot exist without 
producing suffering. By a process of reasoning 
we may come to see that all that which we call 
wrong will eventually disappear from the earth, 
and its place be occupied by the good. But no 
amount of reasoning can ever make pleasure of 
the actual impression of pain. The Eight and the 
True are more in harmony with the general move- 
ment of the Universe than Wrong and Evil, and 
therefore in their very nature are more enduring 
than the latter. 

The leading faculties must rule their respective 
groups, for they are the most important, and they 
unite in themselves the other functions. To illus- 
trate this we may take Fraternity and Reform, the 
Leaders of the Amity group. Fraternity repre- 
sents Friendship, Kindness, and Example. The 
brotherly love given by Fraternity includes friend- 



MENTAL UNITY. 143 

ship. If a man be a brother, he is surely a friend. 
The organ of Friendship is more narrow in its 
range of objects than Fraternity, and hence it is 
often more intense. We cannot well love a brother 
without feeling kindly, complacently, and pleas- 
antly toward him. And the older brothers, like 
the older humanity, must be an example to the 
younger. All of these organs are seen to follow 
the lead of Fraternity, or to be in some way ex- 
pressed in its functions. The organ of Reform 
represents Mirth, Truth, and Imitation. Both 
Mirth and Kindness lead us to entertain others in 
order that we may be mutually improved. To im- 
prove rightly and rapidly, we must appropriate 
the truth, put things to their best uses, be pliant 
in bending to new conditions, imitate nature and 
the example of the wise and good. The analysis 
of any other group will quite as plainly show that 
the Leaders should control its action. The table 
in the first chapter will show at a glance what or- 
gans each social Leader represents. 

The two highest Leaders in each Class must not 
only rule their respective groups, but also all of 
the organs below them. These six Chiefs are Rea- 
son, Prevision, Unity, Humanity, Integrity, and 
Serenity. The remainder of this chapter will be 
devoted to them. The ruling organs and social 
officers are, then, in three ranks, Centres, Chiefs, 
and Leaders. The Chiefs have their rank through 



144 SAFENA. 

the law of evolution, which teaches that the highest 
organs must rule the rest. 

All intellectual processes must finally come 
under the decision of Reason and Prevision. The 
forces which are to produce any given event are in 
action, to a greater or less extent, long before the 
event occurs. In case of a seed planted, it may be 
for weeks; in that of a national revolution, the 
producing causes may have silently operated for 
centuries. The organ of Reason may not perceive 
or detect their tendency, but Prevision is impressed 
by them, and from their subtile radiations it forms 
an image of the future. Many of these forces, in 
any case, are too faint and obscure even for its fine 
receptive power, and hence its predictions are seldom 
accurate and minute. Nearly all of the great truths 
which compose modern science were perceived in 
vague outlines long before Reason worked out 
their demonstrations. In this early form they 
were entirely impractical. No truth can mature 
without the light of Reason. The brilliant pic- 
tures of a Throne in Heaven, with its twenty-four 
rulers ; of the City of Peace, with its twelve gates ; 
and of the Tree of Life, rested in the human mind 
for eighteen centuries without one intelligent step 
being taken for their practical realization, until 
the safenal laws demonstrated that these symbols 
represented the human mind, and through this 
the true structure and external forms of society. 



MENTAL UNITY. 145 

The most devout believers idly and vainly waited 
for a miracle, the exertion of supernatural force 
on the part of Deity, to establish the kingdom of 
righteousness and fulfill those grand symbols. We 
now know that the Throne and its occupants rep- 
resented the two Centres of the Mind and of So- 
ciety ; the twenty-four Rulers were the twenty-four 
Leaders; the twelve gates of the city, and its 
twelve foundations, each unlike the others, sym- 
bolized the twelve social and mental groups. The 
city had three gates upon each of its four sides, 
and if we take the drawing of the angles of the 
face and head in the first chapter, and lay it down 
so that the top points toward the north, we shall 
see that three of the angles are on the north side, 
and the same number on the east, on the south, 
and on the west sides. The Tree of Life we have 
already seen explained in the second chapter. The 
demonstrations of the present volume give us 
power to embody those great types in actual life, 
to build with rapidity and certainty the magnif- 
icent structure of the new heavens and the new 
earth. 

In the daily affairs of life, the quick warning 
voice of Prevision is of constant value. Its im- 
pressions of near events are usually more definite 
than of those which are remote. 

It is chiefly through the organ of Inspiration, 
one of the second degree complements of Pre- 
13 K 



146 SAFENA. 

vision, that we receive impressions from beings in 
other worlds and spheres of existence. In these 
cases, the nerve force is the channel through which 
the impression is made, as it is in all of those cases 
where one mind communicates with another with- 
out the aid of sounds or of visible symbols. The 
impressions may also be made upon the organs of 
Nura and Attention, as the latter are used when 
we mentally read the thoughts of our associates. 

Every organ perceives and measures, to some 
extent, the particular forces to which its functions 
are directly related. But it is the special office of 
Reason to take the impressions received by every 
other faculty, and by comparing, analyzing, and 
combining them, to discover the relations existing 
among them, and to group these relations so as to 
show the manner in which the producing forces 
act. Thus it unfolds Law. For Law is an ex- 
pression of the uniformity of relations among phe- 
nomena. When we say that it is a law of attrac- 
tion that any two bodies will attract each other 
directly in proportion to their masses, and in- 
versely as the square of their distances, we mean 
that all bodies uniformly act in this manner. The 
actions of any object, the various motions it pro- 
duces in other objects or receives from them, in 
other words, its relations, these are all that we can 
ever know concerning it, they constitute its nature. 
Law is a true classification of natural actions. It 



MENTAL UNITY. 147 

is therefore inherent, we cannot actually separate 
a law from its object. 

Some laws are so interlaced with others, that to 
discover them we must take our collected impres- 
sions, and mentally separate those of certain phe- 
nomena from their connections with others, and 
thus reveal the uniformity of action. In other 
instances, each object fully realizes to our percep- 
tion the law concerned. 

Each law embraces many objects or phenomena. 
When once acquainted with the natural laws, we 
are not required to examine every individual object 
in order to know what is in the world. Thus 
science is simple, and makes us masters of nature. 

In every law are expressed certain inseparable 
results of action. When a law is fulfilled by con- 
scious beings, these results are harmony and pleas- 
ure. When not fulfilled, the results are destruction 
and pain. We have no right to affix arbitrary 
penalties to any wrong action, be it great or small. 
Our business is to ascertain the natural results, and 
see that only these follow any violation. A person 
who violates any of the social laws does so from 
the excessive action of the lower when compared 
with that of the higher organs. This lower excess 
may be permanently repressed, and the higher 
organs given control, by a proper course of bodily 
and mental treatment. In very severe cases,, a. 
partial exclusion from society, and the withdrawal 



148 SAFENA. 

of social confidence, may be natural penalties for 
the wrongs committed. The violator in no case 
suffers individually the entire penalty. For by 
the law of Nervation a part of the evil results are 
invariably communicated to others. 

Obedience brings Life, in every sphere of exist- 
ence. For the human constitution, the nature of 
our faculties and their laws of action, remain the 
same whether we exist in a physical or a spiritual 
world. We may fail to fulfill, but we cannot break 
or destroy a law. The amount of life is measured 
by the variety of powers, and the ability to resist 
those causes which tend to destroy the body. This 
quantity increases from infancy to maturity. 
Causes which would destroy the life of a child, 
seem scarcely to affect the health of an adult. 
There is no reason, that w r e have learned, why our 
physical existence might not be continued indef- 
initely, if all of the conditions of life were fully 
maintained. 

In the act of Reasoning, the mind, either' con- 
sciously or not, uses a certain method, which in- 
cludes the Major Premise, the Minor Premise, and 
the Conclusion. To illustrate this we may give as 
a Major Premise, this proposition, All oranges are 
spherical ; as the Minor Premise, This object is an 
orange; and as the Conclusion, This object is 
spherical. In this case the major premise could 
only be established by comparing many oranges 



MENTAL UNITY. 149 

and finding them all spherical. The minor pre- 
mise likewise requires observations to establish its 
truth. In any syllogism if either premise be false, 
the conclusion must be untrue or unwarranted. 
Every youth, of either sex, should be well trained 
in the methodical use of Keason. For disorder in 
thinking produces disorder in action. 

In all reasoning we start from some impressions 
which we cannot analyze, for instance those pro- 
duced by a point and a straight line. We prove 
their existence by simple sensation, not by reason. 
No attempt at analysis can reduce them to simpler 
elements. 

The vague and instant perception of truth we 
call Intuition ; its discovery by observation, com- 
parison, experiment, and analysis, is Induction^ 
and when from one or more known laws we infer 
certain laws or results, this is Deduction. The 
lower steps of science are called common sense. 
In the higher stages of evolution science always 
measures, it reveals to us exact relations of quan- 
tity. This is no less true of mental than of the 
other sciences, as we have seen proved in this vol- 
ume. Yet before the discovery of the mental laws, 
the boldest thinkers did not seem to imagine that 
we should ever be able to measure thought and 
feeling, as we measure a cone or the motions of a 
planet. All mature science is practical knowledge. 
There may be fragmentary knowledge which is 
13* 



150 SAFENA. 

practical before it can be classified as science. But 
such knowledge is always more or less uncertain in 
its results, like agriculture in its present state. 

The previsions of science are deductions, as for 
instance, the prediction that at a given time there 
will occur a transit of Venus, or an eclipse of the 
moon. If the historic movements of humanity 
had become rhythmical like those of the planets, 
then we might predict the date of human events 
with certainty. 

It is the systematic collection of laws which 
constitutes Science. The Criterion of Truth in 
science is, that the experiences from which its laws 
have been learned can be realized by every person 
who observes or institutes the conditions under 
which the phenomena occurred. The final de- 
cision in regard to what is true in science never 
rests upon dogmatic authority, or that of single 
persons. Herein it stands in broad contrast to the 
authority of inspiration. For in order to establish 
the truth of an idea received through inspiration, 
it is necessary to prove what its source is, and that 
the channel or person through whom it came was 
a pure one. To say nothing of the inherent diffi- 
culty of the first, the second part of the proof be- 
comes an impossibility as the time of revelation 
recedes into the past. It would be sad indeed if 
human destiny rested upon such insecure founda- 
tions. But in science, the means of proof are 



MENTAL UNITY. 151 

within the reach of all, and all can understand it 
alike. Every truth, every law, bears a fixed re- 
lation to our mental constitution, and therefore 
when understood it must appear nearly the same 
to all minds. Were this not true, there could be 
no science. The discoverer of a law or a science 
may be a bad or vicious person, but the science is 
no less certain and shines with no less splendor. 
If it could be proved that no such persons as Py- 
thagoras and Euclid ever lived, it would still re- 
main just as true as ever that the squares erected 
on the two shorter sides of a right-angled tri- 
angle are together equal to that on its longer 
side. Belief is not voluntary, and no person 
actuated by the true spirit of science could ever 
persecute those who differed from them, or seek 
by physical force to make others adopt their 
ideas and practices. 

Nature is full of repetitions, every truth, and 
every object, has a multitude of relations. If we 
know a few things truly, we have a key to the 
knowledge of all things. 

We say that nature is orderly and ruled by law, 
yet what we call disorder is still a part of nature. 
The law of Evolution includes all of the apparent 
disorder and suffering, and shows that this is part 
of a well-defined plan of advancement. In the 
early stages of evolution, the transitional periods 
are convulsive or painful, but in the later stages 



152 



SAFENA. 



they are full of delicate beauty and the source of 
refined pleasures. 

The following table presents 
tion of the sciences. Beneath 
terms for the divisions are the 
sponding words of English : 



the best classifica- 

each of the new 

most nearly corre- 



Sefi. 
Life. 



Se. 
Science. 



Sefine. 
Mind. 
Sefile. 
An. Physiology. 
Sefiso. 
Botany. 



Sena. 


Sefe. 


Motion. 


Evolution. 




Sene. 




Force. 



Sefo. 
Mathematics. 



Sepe. 
Geometry. 

Seto. 
Number. 



Man is an animal, but he so far outranks all 
others, and a knowledge of the mental laws is of 
such vast consequence to him, that Sefine is sepa- 
rated from Animal Physiology. The different 
branches of Science mutually blend with each 
other and some laws extend through them all. 



MENTAL UNITY. 



153 



Having thus examined the general laws of rea- 
son, we may briefly notice the order and relations 
of those ideas which are fundamental in the human 




mind, the most general and inclusive ideas which 
we can have, with their chief subdivisions. 

•We can resolve all possible ideas into those of 



154 SAFENA. 

Matter and Motion. We place these in an 
elliptical diagram, in order to illustrate as many 
as possible of their relations. The grouping of 
these ideas does not correspond to that of the men- 
tal faculties, because the arrangement of laws in 
the whole universe, to which these ideas apply, is 
not the same as in the human mind. In our dia- 
gram, above the line A B is Motion and its sub- 
divisions, and below this line is Matter. Each of 
these two is divisible into or includes three general 
ideas. Under Matter we have Form, Space, and 
Number, and from Motion we have Kelation, Per- 
sistence, and Polarity. These each divide into a 
trinity, as seen in the Word Chart, and each mem- 
ber of these again, gives rise to another trinity. 
Each idea in the upper half is complemented by 
one in the lower that is directly opposite, measur- 
ing through the centre C. One is the essential 
base of the other. Thus measuring and compar- 
ing, the following illustrations will make the sub- 
ject clear. Motion must take place in and be con- 
nected with matter. Form is the base of polarity, 
for the latter is displayed only by figures or objects. 
Number is the base on which relation rests, were 
there but one thing in the Universe it could have 
no relations. If things are persistent, they must 
occupy space. Objects can have variation of mo- 
tion because they possess those differences implied 
in the Trinity. . Evolution develops qualities, and 



MENTAL UNITY. 155 

the different qualities of things make evolution 
possible. By analyzing the properties of things 
we discover the order that rules them. The true 
synthesis of objects and elements, both in nature 
and art, is based on the law of the series. Dual- 
ity implies such difference between two objects as 
makes their motions or forces correlative, that is, 
convertible into each other. The sex of objects is 
the basis from which life proceeds and is perpet- 
uated. Objects must coexist in order to enter into 
the extensive combinations of chemistry. And if 
the members of society were not arranged in com- 
panies or groups, there could be no substitution 
or exchange of function as described in the fifth 
chapter. All measuring is based upon the com- 
parison of units. We ascertain the completeness 
of anything by comparing its elements and parts 
with each other and with other objects. It is al- 
ways necessary in computing numbers that they 
should be uniform in rank or kind : we cannot add 
yards to feet without reducing them to the same 
denomination. The constitution of things is the 
most definitely learned by mensuration, that is, the 
exact measuring of their forms, especially when 
this is carried to minuteness. Law expresses the 
limits of all action, as science is a systematic state- 
ment of its outlines. The methods of science re- 
veal the degrees of nature, the beginning, middle, 
and end of each action and object. The phenom- 



156 SAFENA. 

ena of nature arise from her infinitude of objects 
and of special forces. If quantities had no sta- 
bility of relations, we could not estimate them. 
Any object must have thickness in order to stand 
well. A good support must possess breadth. And 
a thing or condition occupies length of time if it 
remains. Succession must always take place in 
some direction. Time is estimated by the range of 
revolution in cosmical bodies and in machinery. 
Any course of operation must take place in a field. 
Attraction can only occur between objects. What 
we give is usually a thing. The intense individ- 
uality implied in personality, involves great con- 
traction, or in other words a strong tendency of all 
parts of the individual toward its centres. Taking 
is performed • chiefly by living beings. It is 
through coaction that things express and maintain 
their existence. Generation is based upon differ- 
ent states of the producing objects and forces. 
Opposition can only arise where there is difference 
of condition. By communion we express and cul- 
tivate our powers or faculties, and exchange the 
results of their activities. Repulsion must take 
place in some line. Driving consists of relative 
movement between two points. Expansion may 
take place in three directions at once, but a line 
having three directions is a curve. The extreme of 
tension must always be in a right line. The reader 
can easily elaborate this very condensed view. 



MENTAL UNITY. 157 

Again, if we draw a line from 2 to 5 in our 
diagram, then any word on the right side of this 
line will balance another at the same distance from 
the line on the left side. Thus the two elements 
through which we estimate or measure Space are 
Form and Number. We measure limits, quanti- 
ties, and positions by lines, and these lines must be 
divided into units before we can use them. In 
discussing the subject of space, there is danger 
of confounding words with things. There is no 
unoccupied space in the universe. Through the 
apparent vacuum made by the air-pump, light 
flows with its accustomed swiftness and gravity 
acts with all of its power. Our ideas arise from 
impressions, and these can only be produced by 
actual existence. We may have false ideas, or 
ideas with no corresponding realities in the external 
world. If we say that there is no such thing in 
the world as a man with forty eyes and fifty legs, 
we must have taken the fragments of true impres- 
sions in the mind and combine them so as to form 
the absurd mental image which answers to our ex- 
pression. We may use the word Nothing, but it is 
only a term to indicate the relative intensity of 
our impressions. If we look into a room and say 
that we see there is nothing there, we only mean 
that the faint impression made on our eyes by its 
contained air was unworthy of note for the purpose 
we had in looking. Our conception of a line has 
14 



158 SAFENA. 

breadth or thickness, but in measuring we are 
obliged to eliminate this element. In like manner 
we eliminate the breadth of a point. 

To take other words for the illustration of these 
balances, we find that correlation implies the co- 
action of any two correlated forces. Through gen- 
eration the perpetual balance or perpetuity of life 
is maintained. The stability of the universe is 
secured by the succession of its activities taking 
place according to law. The phenomena of nature 
take place in the course of her evolution. Science 
explains to us the sequence of all action, the rela- 
tions of cause and effect, producer and product. 

The law of the series embraces certain relations 
which we must here consider. Every general force 
in nature may be considered as a unity, yet each 
shows attraction and repulsion in action. This is 
Duality, two unlike powers or tendencies which 
act in concert. Every force must act upon some- 
thing, and thus in every action there is a Trinity, 
a dual force acting and an object acted upon. 
Either three forces, or three objects, may form a 
trinity. The third member of the trinity is the 
central one, and each of the two side-members 
contributes in an equal degree to its support and 
action, though their contributions are unlike in 
kind. We may take any of the trinities in our 
Word Chart for illustration. The two side-mem- 
bers, or danus, of a trinity correspond to the 



MENTAL UNITY. 159 

circumference of a circle ; they express its possi- 
bilities and limitations. The other member, or 
danee, is like the centre of a circle. We shall 
find that all ideas naturally subdivide into trinities 
or dualities. Besides these regular ideas, there are 
others which are indefinite or transitional. These 
are not given in this Word Chart. The law of 
harmonic numbers belongs to the very elements 
of thought. In the first chapter we learned from 
not less positive evidence of another kind that 
these numbers rule in the mental structure. The 
mental organs first divide into a trinity, Intellect, 
Affection, and Action. In each of these is a trin- 
ity of principal groups. In Action they are the 
Defensive, Ambitious, and Vigorous ; in Affection 
they are the Parental, Marital, and Unital. The 
Fraternal and Impulsive are transitional groups. 
The organs finally divide into dualities or pairs. 

In our chart, Matter and Motion form the first 
series of words or ideas ; their six divisions form 
the second; the subdivisions of these the third 
series, and so on. If we take the pivot word in 
any trinity and then compare any two words of 
the same series situated at equal distances on each 
side of this pivot, we shall discover that they also 
balance each other and support the pivot. Thus 
take Evolution with chemication and right line on 
the two sides of it. The evolution of all mineral 
bodies involves chemical changes, and the crystal- 



160 SAFENA. 

line products of these changes are bounded chiefly 
by straight lines. Take Evolution with life and 
curve on each side. Life involves continual evo- 
lution, and living bodies are bounded by curved 
lines. 

Again, if we take any one of the lines which 
divide the segments, as a starting-point, we shall 
find the words at equal distances on either side of 
it balancing each other, but in a less conspicuous 
way than those which we have been considering. 

The subdivisions of a word do not include all of 
its meaning ; they express special forms of it. As 
we recede from the centre of the chart, the ideas in 
any segment are modified more and more by those 
of other segments, though still retaining the lead- 
ing idea of their root words of the second series. 

In our chart we have only given abstract nouns. 
Corresponding to these are the names of things, or 
concrete nouns. 

We may next consider the embodiment of ideas 
in words. It is not needful to argue the proposi- 
tion that the art of Language should conform to 
the laws of thought, which it is designed to repre- 
sent, that it should have the same methodical ar- 
rangement and structure. Language is an instru- 
ment which every person must constantly use, and 
it should therefore be easy to learn, and capable 
of expressing ideas with precision, clearness, ele- 
gance, and force. No existing languages possess 



MENTAL UNITY. 161 

these requisites. They sprang up and took their 
forms among barbarous tribes or in low stages of 
civilization, when men hardly imagined that lan- 
guage should have any regular structure, or that 
ideas have any systematic relations with each other. 
As a consequence, these languages are as artificial, 
arbitrary, unnatural, and bungling, as anything 
well can be. And so difficult are they to learn, 
that the great masses of the people, even among 
the better educated, never master them so as to 
use them with correctness and facility. We would 
not for a moment accept the ideas entertained by 
the founders of those languages, and no more 
should we accept and use the excessively deformed 
and awkward drapery of thought which was a pro- 
duct of the same dark intellectual chaos. 

A universal or common language for all man- 
kind will follow as a necessity from the establish- 
ment of the Matuna, the existence of common 
social institutions and common modes of thought. 
Each vocal sound corresponds, in the form and 
length of its waves, and the part of the vocal 
organs in which it is formed, with some mental 
faculty, or some action of external objects. When 
once we know what these relations are, it is an 
easy task to construct a truly natural language. 
But to many words of the fourth and succeeding 
series we must assign partly arbitrary meanings, or 
rather make their entire elements express less than 
14* L 



162 SAFENA. 

the words themselves, or else make the words of 
unwieldy length. No word should contain more 
than three syllables and seven sounds. It is im- 
possible with the limited element of Sound, to re- 
present with minute accuracy all of the variations 
of ideas. We can show by the sounds of a word 
what ideas have united to modify its leading idea, 
but we cannot easily show the exact manner of 
that modification. 

The Word Chart forms the basis of our new and 
natural language, the Syta. We select and use 
eight consonant sounds, represented, as in English, 
by M, N, P, K, T, F, S, and R. These, except M 
and N, have each two forms, both of which are 
used. When the aspirates P, K, T, F, S, are vocal- 
ized, they become B, G, D, V, Z. The sounds of 
L and R are also closely related by their place of 
formation. We use eight vowel sounds, heard in 
the words, cool, bar, bay, all, old, by, see, and true ; 
and represented in the Syta by W, A, E, italic A> 
O, Y, I, and U, thus : 

English. Cool. Bar. Bay. All. Old. By. See. True. 

Syta. wa e a o y iu 

By using the italic a and giving to each letter 
an invariable sound, we can use the English alpha- 
bet for the Syta. The new Sytal alphabet is given 
on the Word Chart below the corresponding 
English letters. This alphabet is used for both 



MENTAL UNITY. 163 

writing and printing, the capitals differing from 
the other letters only in size. In learning either 
English, French, Latin, Greek, or Spanish, a per- 
son must actually learn six different alphabets. 
The Sytal letters are written or printed in suc- 
cession on a right line, like the English, and in 
writing, the letters of a word may be joined so as 
not to raise the pen from the paper while writing 
each word. 

A consonant and a vowel are used to represent 
or signify each of the first eight ideas of our Word 
Chart, as follows : 

Matter. Motion. Form. Space. Number. Relation. Persistence. Polarity. 
MW NA PE Ka TO FY SI KU 

The true relations of these sounds may be partly 
discovered by classifying them according to their 
place of formation in the mouth, thus : 



\ont 


Between middle and front. 


Middle. 


Back 


M 


NW 


a 


KG 


PB 


TD 


e 


a 


FV 


SZ 


i 







EL 


y 




W 


U 







From the law of Gesture we know that these 
must be related to corresponding parts of the brain, 
and this governs our application of these sounds to 
ideas, as already given. Matter, Form, Relation, 
and Number, are related to the front faculties of 



164 SAFENA. 

the brain; Motion, Persistence, and Polarity, to 
the middle and front; and Space to the back 
brain. 

The consonants are masculine, they give form 
and outline; the vowels are feminine, they give 
life, coloring, and fullness to words. In their fre- 
quency of occurrence, neither should be much in 
excess of the other. Nor should two vowels or two 
consonants ever be placed next to each other in the 
same syllable. It will be observed that our scale 
of vowels embraces two double ones, u and y. 
These are applied to Polarity and Relation, each 
having a doubleness of meaning. We use the 
vocalized consonants for the side members of the 
trinities of the fourth series, and their subdivisions. 
A syllable is part of a word uttered by a single 
impulse of the voice, as sy in the word Syta, and 
may consist of one, two, or three sounds. 

Each sound always preserves the general mean- 
ing attached to it in the first and second series. 
In forming Sytal words of the succeeding series, 
we combine the vowels and consonants so as to in- 
dicate as nearly as possible the meaning of each 
word. Thus Law is the persistence of relations, 
and would therefore be represented by the word 
Sy. Succession is the persistent motion of numbers, 
and hence would be appropriately represented by 
So. It is through Language that we express the 
Laws and the Constitution of all things, and there- 



MENTAL UNITY. 165 

fore Syta is the appropriate term for Language. 
In forming words we may use either a vowel or its 
corresponding consonant, to indicate the required 
meaning. The Sytal words are placed against or 
under the corresponding English words in the 
Chart. The eighty words there given are all mono- 
syllables. The abstract nouns of the succeeding 
series are of two and three syllables. Words of 
two syllables have a slight accent or stress on the 
first one, and those of three syllables have it on 
the second. All abstract words in section 1 of the 
Chart, commence with F or V; all in section 2 
with S or Z, and so of the other sections. The 
alphabetical arrangement of words in the Syta is 
therefore that which illustrates their relations of 
meaning. 

Words may be properly divided according to 
their offices in the structure of sentences into three 
principal classes, Nouns, Verbs, and Modifiers. 

The Nouns are names of things, as man, house, 
time, idea. They correspond to Forms or Matter, 
since every object is a fixed collection of forces. 
From the nouns are derived the subclass of Pro- 
nouns ; these are used instead of the nouns to avoid 
their unpleasant repetition. They are I, you, he 
or she, it, who, and that : or in the Syta, mi, mu, 
my, me, ma, and mo. The pronouns are varied 
so as to indicate the person speaking, the person 
spoken to, and the person spoken of, as the words 



166 SAFENA. 

J, you, and he. We do not distinguish sex in the 
pronouns, and hence the English words he and she 
are both represented by the Sytal word my. When 
necessary to indicate the sex of nouns it is done 
by adding the syllable Li for the masculine, and 
Le for the feminine. Nouns and Pronouns are 
made to indicate plurality by adding T to them, 
this sound standing for number. Thus the word 
Ka, space, becomes Kat, spaces. The pronoun in 
any case must correspond in number with the 
noun for which it stands. The nouns may be 
divided into three general classes, Abstract, Con- 
crete, and Proper. The Abstract nouns are names 
of actions, attributes, and qualities. The Concrete 
nouns are names of objects in general. And the 
Proper nouns are names of individual objects and 
persons. Proper nouns commence with a capital 
letter, that is, one larger than those of the rest of 
the word. 

The Verbs express action or motion, as the 
words walk, live, eat, think. As motion proceeds 
from matter, so the verbs are formed from the 
nouns. In the Syta we convert any abstract noun, 
like those given in the chart, into a verb by add- 
ing N to it, this letter indicating motion. Thus 
the noun Vy, comparison, is changed into the 
verb Vyn, compare, Eo, attraction, becomes Eon, 
attract. The verbs are varied to indicate the time 
of the motion which they express. There are 



MENTAL UNITY. 167 

three general divisions of time, Past, Present, and 
Future. The first form of the verb in N expresses 
present time. For past time we substitute S for 
N, because the past has become fixed, and S pro- 
perly indicates its persistence. For the future 
time, F takes the place of N, because the future 
is to be evolved, and F is the consonant element 
of Fe or evolution. Thus Mi zun, I support, be- 
comes Mi zus, I Supported, and Mi zuf, I will sup- 
port 

The Modifiers are used to modify or vary the 
meaning of nouns and verbs, to express what is not 
directly indicated in the nouns and verbs them- 
selves. If we say a good man, we mean that the 
man possesses the quality of goodness. This coac- 
tion of goodness with the other elements of his 
character would be fitly expressed by taking the 
Sytal w T ord for goodness and adding the letter L 
to it. So all the modifiers are formed by adding 
L to the nouns or the pronouns. Thus from the 
noun Si, persistence, we get the modifier Sil, per- 
sistent, or persistently. From the pronoun Mi, we 
form the modifier mil, in English my or mine. 
The plurals, mit, mut, myt, mat, mat, and mot, form 
modifiers by adding yl. An entire phrase may be 
used as a modifier. Thus in the sentence, He went 
by me, the phrase by me modifies the verb went. 
The modifiers also modify each other, as very good, 
less good, more truly. As the modifiers are formed 



168 SAFENA. 

from the nouns, they might be grouped as the 
nouns of the Chart are. 

In the Syta we recognize the classes at once by 
the terminal letter. All nouns end in vowels ; all 
verbs in N, 8, or F ; all modifiers in L ; all plurals 
in T; the masculine in Li, and the feminine in 
Le. Contrast this simplicity with the confusion 
of the English, which has nearly two hundred dif- 
ferent terminations for the verbs, thirty-four ter- 
minations for sex, twenty-five for number and 
hundreds of irregularly compared modifiers ; and 
each of all these must be learned separately. 
Or with the French language with its twenty-three 
hundred endings for the verb. 

A Sentence is a collection of words which makes 
an assertion, as, Men write books. A sentence must 
contain two, and may have three principal parts 
These are called the Subject, Predicate, and Ob- 
ject. The Subject is a noun, which is the actor ; 
the Predicate is the verb, which asserts ; and the 
Object is the noun upon which the action termi- 
nates. In the above sentence, men is the subject, 
write the predicate, and books the object. The 
subject is always placed before, and the object after 
the predicate. Each of the principal parts may 
have modifiers. Thus in the sentence, Three wise 
men once wrote four books, the word men is modified 
by three and wise, wrote by once, and books by four. 
The modifiers are placed nearest to the word which 



MENTAL UNITY. 169 

they affect ; they usually precede the nouns, and 
follow the verbs. 

In Syta each personal or proper name is formed 
of three syllables only, the first representing the 
intellectual, the second the social, and the third 
the actional character of the person or place to 
whom it is applied. A person's name then always 
indicates the general character, and no names 
which do not do this are true ones. We form 
these names as occasion demands, the Syta admit- 
ting of several hundred thousand. 

The above sketch presents the entire grammar 
of the Sytal language. It can be mastered in a 
few hours, instead of requiring months or years of 
laborious study, like other languages. And the 
systematic structure of its words renders its vocab- 
ulary of correspondingly easy acquirement. 

The first requisite in the good use of language is 
clearness of statement, and this always results from 
clearness of thought. Beauty and elegance of 
diction must arise from these qualities in our con- 
ceptions. Of course an accurate and full know- 
ledge of the meaning of words must underlie all 
excellences of style. 

We now turn again to the analysis of mental 
activities. The actions of nature are full of meas- 
ured repetitions. To these as a whole we give the 
name of Time. The organ of Attention may be 
called intellectual consciousness, as the general 

15 



170 SAFENA. 

consciousness is given by the two brain centres and 
the Nadanee. Consciousness involves several steps 
of nerve action. An impression is made on a 
nerve of feeling and sent along this to the nadanee, 
and thence to the Latu and Artu, ami from these 
outward upon the fibres of the organs of Feeling 
and Attention, and then we say that we are con- 
scious of the impression, we know that it has been 
made. Outwardly from Attention the organs of 
Memory, Time, and System, relate us to time as it 
recedes into the remote past. 

In the growth and nutrition of the brain, as each 
old nerve-cell is replaced by a new one, the impres- 
sions which were upon the old are transferred to 
the new, so that the mind is able to retain its 
images. But there is a little force expended in 
making the transfer, consequently it is never com- 
plete, and the mental impressions gradually lose 
their distinctness and intensity. Probably some 
of the impressions upon Memory and other organs 
are super-imposed upon others. In those brains 
which act methodically, the impressions from sim- 
ilar objects are made upon adjacent cells, and the 
excitement of any one would awaken those most 
like it. From this arises the great power of asso- 
ciation in memory. The power of this faculty, 
like that of any bodily or mental organ, can be 
vastly increased by proper culture, by regular yet 
not exhausting exercise. 



MENTAL UNITY. 171 

Everywhere around us we see the perpetual 
transfer of forces. That which at one moment 
appears as a cause, may at the next moment ap- 
pear as an effect, and thus Cause and Effect stand 
to each other in the relation of transferred or con- 
verted forces. Light may be the effect of chemical 
forces in combustion, and in turn it is the cause 
of an impression on the nerve of vision. In any 
limited series of actions or events we may speak 
of the first cause and the last effect. But if we 
take an infinite series, the whole universe, there 
can be no first cause ; nor can we form any con- 
ception of one. 

The organs of Integrity and Serenity sum up in 
their functions those of the back brain. The first 
is the great balancing organ of the back head, 
and is directly above the spinal cord, the axis of 
bodily motion. It acts with Control, and the two 
respond to Reason in the Intellect. The organs of 
the Will are necessary to execute the intellectual 
conceptions and intentions, and so they respond in 
action. Prevision makes us quick to see what is 
best to do, and Decision, the upper part of Persist- 
ence, makes us prompt in its performance. Plan- 
ning unites many ideas in one plan, while Control 
and Integrity unite the various physical pow r ers to 
carry the plan into practice. If we take a central 
upright zone from Feeling to Unity, we shall find 
that any organ at a given distance directly back 



172 SAFENA. 

of this must mathematically balance some organ 
at the same distance in front of this minor axis. 
They respond through fibres running directly from 
one to the other, as well as through the Centres. 
Some of these organs are Truth and Serenity, 
Mirth and Play, Discovery and Vigilance, Com- 
parison and Equality, Memory and Equality, Time 
and Sleep, Language and Gain, Attention and 
Liberty. Through all literature we shall find 
abundant illustrations showing how naturally 
these faculties are associated in our ideas of human 
actions. The two balancing organs generally act 
from impulses given by the organ between them 
on the zone. This receives the ultimate result of 
their actions. The Intellect and Will must not 
act for themselves alone, but for Affection as their 
centre. Every social organ must use an intellect- 
ual and a back head organ as its instruments. 
Affection without intellect is blind. We feel the 
attraction of Friendship, and by means of the In- 
tellect we trace the attraction to its source in an- 
other person. Without this means we might never 
know the nature of its source. The growth of 
governments or social institutions has been a con- 
scious one, the result of desires guided by inten- 
tions. The amount and kind of knowledge pos- 
sessed by any people will infallibly show itself in 
their social condition and institutions. Otherwise 
men would have spontaneously assumed the true 



MENTAL UNITY. 173 

form of society at first. They would have been 
like the lower animals, whose knowledge does not 
increase through successive generations. While 
human institutions have been constantly formed 
and modified by knowledge, it is very clear that 
until science reached some degree of maturity, un- 
til, at least, it could explain the nature of man, 
the true social organism could not exist, either in 
conception or practice. It was as perfectly natural 
that social science should be discovered and ap- 
plied in the maturity of Humanity as it is for bees 
to unite and make honey. To leave social evolu- 
tion and government to regulate themselves, as some 
teachers have taught, would be as absurd as to let 
eating regulate itself and hence make no exertion 
to procure or masticate food. 

No organ ever acts alone. It excites first its 
immediate neighbors; then its polarities of the 
second degree, if it have any ; then its balancing 
organs ; and lastly its respondents in the third and 
first degrees. Thus when Fraternity is in action 
it first excites Reform, Friendship, Mirth, Imita- 
tion, and Example, its neighbors ; then Kindness 
of the second degree; next its balancing organ, 
Energy, and lastly, Defence, its polarity of the first 
degree. These organs co-operate with Fraternity 
in the order named. 

All of our affections centre in Unity. This or- 
gan, guided by the superficial action of Reason, 

15 * 



174 SAFENA. 

has led men to regard that infinite life and order 
displayed in every part of the universe as a per- 
sonal being. Unity blends all of our attractions, 
it makes us feel that their source is a unit, and yet 
that it responds to every one of our faculties. We 
know that a human being could address all of 
these in a unitary way, and so Reason hastily con- 
cluded that the Deific life is a person. But the 
more mature action of Reason teaches us that the 
Universe may be a unit, and yet its varied forces 
and parts may possess no such general arrange- 
ments as are essential to our ideas of personality. 
We must consider that Reason and Unity act by 
entirely different methods. Reason analyzes, it 
discovers variety and diversity no less than unity 
in the world. It perceives that we can form no 
conception of a person who is without outlines or 
limits, and therefore infinite. That any infinite 
person must include all other persons, and thus 
man would be a part of Deity. The organs of 
Inspiration and Unity, in contrast to Reason, per- 
ceive only the oneness and perpetual accord of 
natural forces. It would be entirely natural there- 
fore if we take the nerve force and idea of Reason 
and transfer and convert them into those of the or- 
gan of Unity, that the impression should at once 
change its aspect, it would no longer appear to 
proceed from many objects but from one. It is 
therefore entirely right to feel that the life of the 



MENTAL UNITY. 175 

Universe is as truly unitary as that of man, but it 
is entirely futile and wrong to attempt to form an 
intellectual conception of an infinite personal be- 
ing. There may be as many grades of being above 
as there are below man. Among the highest of 
these there may be some who are as conscious of 
what is transpiring in the universe as we are of 
the vital actions of our bodies. 

The organ of Humanity leads us to regard the 
human Race as a unit, to love it and to labor for 
its happiness as though it were a single great being. 
All human beings, whether they were descended 
from a single pair, or from many sources, possess 
the same number and kind of powers, both mental 
and physical. As a consequence they possess the 
same great rights and are adapted to the same 
forms of social life. 

Our relations with beings on other globes can 
be harmonized only through the perfect social life 
of humanity, and the harmonic culture of the 
earth, which that life includes. 

A good idea of 
how the organs are 
related in action may 
be gained from a sin- 
gle illustration, that 
of picking up a pen- 
cil. We look at the 
pencil and the visual 




176 SAFEXA. 

impression made in the eye passes to the Latu L, 
and thence through the ucentre u to the Artu 
A, and thence to Attention, Form, and Size, at 
m and P ; these make us conscious of the pen- 
cil's existence and locality. They then send a 
current of nerve force back to their centre, A, 
from which it is transferred to Reason, R. This 
organ decides upon picking up the pencil, and 
sends a current which passes to the Artu, thence 
to the Latu, and from this to Integrity, I, Control 
C, and other organs of the Vigorous group which 
control the muscles of the arm. These organs 
now send a current through the Latu and Nadanee 
N, to the muscles of the hand and arm, causing 
them to contract and relax. The extent and di- 
rection of their motions are determined by cur- 
rents sent at the same time through the Artu and 
Nadanee from Form, Size, Color, Order, and Feel- 
ing. According to recent experiments this circuit 
of perception, reason, and volition may be trav- 
ersed by the nerve current in the one-tenth of a 
second. We see from this explanation what com- 
plex operations the apparently simple mental ac- 
tions of life involve. Yet through the safenal 
laws, the marvelous mechanics of the brain, they 
may be readily understood. 

Some persons are able to carry on several un- 
like trains of thought, even as many as four, at 
the same instant. In these cases one train is led 



MENTAL UNITY. 177 

by one set of organs, and the others by their re- 
spondent organs. 

When a person is in the act of writing, the or- 
gan of memory requires the direct aid of at least 
twelve other organs. But in the Matuna the Re- 
corder may record the social transactions without 
the direct physical aid of any other officer. He 
acts with their approval and direction, but uses 
his other organs to assist his Memory. 

All of the rules for proceeding in a social meet- 
ing or luro will be readily inferred from these 
illustrations of mental unity. For the same facul- 
ties and functions that make the personal charac- 
ter harmonious by their rule, should also predom- 
inate and lead in society as a whole. The Reasoner 
sustains the same relations and pays the same re- 
spect to the Colorist, that the organ of Reason does 
to that of Color in any one person. And so of the 
other officers. The officers and members of a so- 
ciety act upon any question, or in any labor, in the 
same general way that the faculties of a single 
person would. We have seen this in the general 
definition of their functions in the first chapter. 
In discussing a question each member or officer 
considers it chiefly from the stand-point given by 
the organ which he represents. It does not at all 
follow that his views should be biased by partial 
knowledge or partisan feeling. 

When we are dreaming, the mental currents and 
M 



178 SAFENA. 

pictures float about and blend in a disorderly and 
fragmentary manner, because Attention, the focal- 
izing organ, is almost entirely inactive during 
sleep. The grotesque images and absurd combina- 
tions in which dreams abound, are a result of this 
blending. However, we often receive clear im- 
pressions during sleep, as we are then especially 
passive. 

We are drawn onward and upward by tw r o 
great forces. The first centres in Attention, and 
the second in Unity. According to the simple law 
for the composition of forces, their united action 
must take place in a line which is a diagonal one 
between them. It passes through the Amity group, 
the organs of Fraternity and Reform. Therefore 
these organs are the direct leaders in the line of 
human progress ; and hence in every reform men 
have come to recognize more clearly the common 
brotherhood and interest of mankind. This line 
of progress is for ever fixed by the structure of the 
brain, and when men realize this, they must see 
that all opposition of human interests, all selfish 
and isolated action, must of necessity be degrading 
and destructive of human happiness. They will 
see that progress is natural for man, and they will 
no longer meet every new truth with either cold- 
ness or bitter persecution. 

The major part of the attractive organs and 
signs in the lower animals point downward to- 



MENTAL UNITY. 179 

ward the earth, their chief attractions are earthy. 
But in man, these point up and onward toward 
his fellow beings and the external universe. He 
alone of all animals is released from direct bond- 
age to the earth, and united with his fellow beings 
in filling an exalted and immortal destiny. In his 
Race Youth, Prevision, and Inspiration led him 
on by brilliant, yet ill-defined pictures of future 
social happiness. Now, by the clear, definite, and 
ever increasing light of science, we may more than 
fill all of those magnificent promises. For the 
mental laws unfolded in this work enlarge many 
times the scope of our expectations, they demon- 
strate and define a multitude of possible harmonies 
whose very existence was unsuspected. In their 
secure light we may mould all external conditions 
so that they will promote our highest evolution, 
make human life an eternal symphony of noble 
pleasures, and earth itself a scene of enduring 
beauty. 



NOTES, 



The plan of the Safena was definitely written out in 
January, 1862, and the work itself was written four years 
afterward. The plan at first embraced three parts, devoted 
to the laws of the Mineral, the Organic, and the Mental 
world. But this would have made either too large a vol- 
ume for general circulation, or the subjects would have 
been too condensed in statement for any practical value. 
Hence I decided upon having the subject embodied in 
seven volumes, forming the Matunal series on Science, and 
devoted to Number, Form, Force, Evolution, Plant life, 
Animal life, and Mentality. The Safena is the seventh 
volume, and has been written first. The matter of the 
other volumes contains little that is original with myself, 
though it has not been published in the same form that I 
would give. The discoveries set forth in this volume have 
been presented to a part of the public in many popular lec- 
tures delivered by the author during every year from 1859 to 
1870. Among the original parts of the Safena, and these 
constitute about six-seventh of the whole, not a single state- 
ment has been made which was not the result of, or con- 
firmed by, patient, rigid, and long continued examination. 
The plan of the Matuna, with the appropriate diagrams, 
was elaborated in 1861. 

From the time of Pythagoras down, the philosophers 
16 131 



182 NOTES. 

have asserted that Man is a Microcosm, yet no one before 
myself had shown that the same general laws rule both the 
human mind and the external universe. 

Eminent statesmen and legal writers have long since 
taken the ground upon which I base the Matuna. Thus 
Thomas Paine says that " all political rights are natural 
rights." Sir William Blackstone says that " all true laws 
of society are laws of nature ; that all political laws must 
derive their validity either mediately or immediately from 
nature." The New York Tribune, a paper of wide political 
influence, says that " society is composed of individuals, 
and must derive its properties from those of its component 
units." Assuredly, then, it is the business of statesmen, it 
is our business, to study the laws of man's nature and em- 
body them in the constitution of society. But they have 
done nothing of the kind. It now devolves upon them to 
accept and apply the plan of the Matuna, or make a truer 
analysis of the mental powers than I have given, and then 
apply that analysis, or else to confess themselves entirely 
incompetent to the task of government which they have 
undertaken. They must not blame me for doing that which 
they have so long justified in unused precepts. 

The details of Brain structure are explained in Solly 
On the Brain, Carpenter's Human Physiology, and J. W. 
Draper's Physiology; but from neither of these will the 
reader gain so clear an idea as from the Safena. The Tree 
of Life, or Law of Tree Forms, was discovered by myself, 
and the reader can consult any or all works on Anatomy 
for the illustrative facts. Other proofs of the law of Lo- 
cation than those here given, may be found in J. R. 
Buchanan's Journal of Man, for 1848, '49, and '50 ; in his 
System of Anthropology ; in J. W. Redfield's Outlines of 
Physiognomy, and in Wells' Physiognomy. 

The law of Form requires no further proof, the demon- 



NOTES. 183 

strations are of such a nature that every sane mind must 
accept them. Before the time of Kepler, astronomers sup- 
posed that the planetary orbits were circles, and before my 
discovery of this law the followers of Gall made a like 
mistake in supposing the brain constructed on the plan of a 
circle. But even with that supposition, they did not at- 
tempt to explain mental action through its form. Some 
great men had conjectured that mathematics might inter- 
pret mental action. Thus Sir Isaac Newton, after speak- 
ing of the law of gravitation, expressed his belief that 
some time we might derive the rest of the phenomena of 
nature, even to the mental, by the same kind of reasoning 
from mechanical laws. This result is accomplished in the 
Safena. 

The law of Evolution is examined at length in Herbert 
Spencer's Essay on Progress, and his First Principles of 
Philosophy ; in J. D. Dana's Manual of Geology ; J. W. 
Draper's Intellectual Development of Europe, and Charles 
Fourier's Social Destiny of Man. Fourier must ever be re- 
garded as the grand pioneer in Social Science. He was 
the first, I believe, to distinctly perceive and teach that all 
true laws of social structure and action are included in the 
nature of man, and that here we must search for them. 
But his partial analysis of that nature was very greatly 
defective, even when measured by his own standard. His 
social system was of course defective to the same extent. 
He carried his analysis of the faculties (or Passions, as he 
called them) only to twelve, which would form only one- 
half of his first scale of characters. He thought that the 
entire scale would extend to four hundred and five. From 
this defect alone, his social system could not be carried 
into practice. In this, as in many other parts of his sys- 
tem, he supplied the place of demonstrations by bold con- 
jectures. Believing that mental science was all mathe- 



184 NOTES. 

matical, he left the whole realm of mental geometry unex- 
plored and unentered. 

Upon the forces, the reader may consult The Correlation 
and Conservation of Force, edited by E. L. Youmans. The 
positive evidences of mental Impressibility are treated at 
length in Buchanan's Anthropology, and in Denton's Soul 
of Things. 

The analysis of Basic Ideas, the Word Chart, and the 
Plan of a Universal Language, are given as an indication 
of what may be done in this direction, rather than as an 
exhaustive and perfect view of the subject. 

While I have shown the truths that are contained in a 
greater number of past doctrines and forms of expression 
than any one else has, I hope that I have displayed no 
blind and fettered reverence for ancient and now worthless 
opinions. My lack of reverence has never been the result 
of a lack of careful examination. 

The word " SAFENA" is accented on the second sylla- 
ble, the A is sounded as in state and the E as in meet. The 
word Mate, in the second chapter, is pronounced in two 
syllables, the e sounding as in grey. 

AETHUE MEBTON. 
Philadelphia, March, 1871. 



IIsTDEX. 



PAGE 

Abstract law 147 

Action. 11, 175 

Affection 11 

Analysis of curves 47 

Angles of face 9 

Appetite 14, 92 

Archetype, Social 17 

Architecture. 54 

Art and Science... 52 

Artu (corpus striatum) 10, 27 

Artuna 18 

Attraction 11, 85 

Attender 19 

Attention 13 

Balance, mental 171 

Balancer 20 

Baseness 15 

Basic Ideas 153 

Beauty and Truth 52 

Blending of spheres 116 

Brain described 27 

Caressing 118 

Cell formation 25 

Centres 9, 10, 18, 27 

Chiefs 20 

Childhood 60, 102 

Classes 11 

Color 13, 110 

Construction and Destruction.. 135 

Contrasts 87 

Costume 53,111 

Criterion of Truth 150 

Culture, integral 103 

Cusiner 20 

Decrees 86 

Defender 20 

Defence 14 

Destruction 14 

Destroyer 20 

Devotion 14 

Devoter 20, 100 

16 * 



PAGE 

Duality 10,97, 100 

Eating, social 92 

Education 103 

Election 84 

Ellipse 40 

Evolution. 58, 59 

Exalter 20 

Exchange of function 93, 94 

Faculties defined 13 

Feeling 14 

Fidelity 14 

Flavors 128 

Food relations 92 

Forces 107 

Forms, laws of 13,33 

Former 18 

Fraternity 13 

Fraternor 19 

Freedom defined 72 

Function and structure 23 

Gain..... 14 

Gesture 118 

Groups 12, 17 

Harmonies 8, 92, 110, 128 

Humanity 13, 115 

Humanist 19 

Hume unitary 55 

Ideas, basic 153 

Impulsion 11 

Impressions 112, 118 

Individuality 136 

Integrity 14 

Labor, harmonic. 1 )1 

Language, Universal l-'l 

Lauder 20 

Lata (Thalamus). 27 

Latuna 18 

Law defined 146 

Laws, seven 7 

Leaders 12,18,142 

Light, mental 108,109 

185 



186 



INDEX. 



PAGE 

Life defined , 23, 148 

Location, law of 28 

Logic 148 

Love 14, 99 

Man and Woman 98 

Marital love 99 

Mathematics 38 

Matter and Force 105 

Maturity 61 

Matuna . 17 

Matunal officers 18 

Meetings, matunal Ill, 137 

Memory 176 

Mental science 5, 106 

Names 169 

Nervation, law of. 109 

Nerve force 108 

Odors 128 

Old Age 61 

Orders 21, 22 

Parents and Children.. 101,102,103 

Parentor 20 

Penalty 147 

Pieter , 20 

Poetry 127 

Polarity, law of. 85 



PAGE 

Progress, line of 178 

Proportion of the Form 50 

Ranks 143 

Reason 13, 146 

Reasoner 19 

Right and Wrong 141 

Science 152 

Senses 128 

Sexes contrasted 98 

Signs of Character 30, 33, 34 

Social unity 136 

Social destiny 6 

Society 17 

Table of organs 15 

Table of Ideas 153 

Telegraph, mental 115 

Temple, matunal 54 

Tree of Life 25,26 

Unitary home 55 

Units of Structure 25, 72 

Unity, law of 133 

Universe, life of 173 

Wants 74, 75, 76 

Waves of nerve force 123 

Wealth, private and public 79 

Youth.... 60 



